Podcasts about jewish christians

Visit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation. www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.SummaryThis conversation explores Revelation chapters 1 through 5, focusing on the depiction of Jesus in His full glory as the high priest, king, and prophet. It delves into the cultural context of first-century Christians, their struggles under Roman oppression, and how these chapters provide hope and strength through the revelations of Jesus' authority and dual nature as both the lion and the lamb.TakeawaysJesus is not just a historical figure but revealed in full glory.Understanding the first-century context is crucial for interpreting Revelation.The Jewish Christians were looking for liberation from oppression.Jesus is depicted as the heavenly high priest, mediating for His people.His garments symbolize His royal and priestly status.Jesus' authority surpasses that of any earthly ruler.The imagery in Revelation is rich with cultural significance.Jesus' voice commands and comforts, reflecting His divine authority.The dual nature of Jesus as both lion and lamb is central to His identity.Every declaration about Jesus emphasizes His worthiness and authority.

Dear Body of Christ, A YouTube version of this podcast is here. As we prayed and read Acts chapter 21 this morning, like Paul in Acts chapter 17 v 16, we were provoked by the immaturity of the behaviour of the men involved. Paul walked bow-legged because of the extreme suffering that he endured (the marks of the Lord Jesus Christ, no less — Galatians 6:17) and yet he was wrongly accused of being false by immature Christians who would essentially have no clue whatsoever as to what Paul was called to walk through. To make matters worse, the senior leaders of the Jerusalem church did not sufficiently support him, nor honour him, but rather made him jump through hoops made up of the traditions of men. We are now being very honest about the path to which we have been called. In the natural, were an oxen muzzled as it worked hard under its burden, it would eventually grow faint and collapse. The Lord often used analogies from nature like this, (falling birds of the sky, fading flowers of the field, fish, eggs given to little children), precisely in order to highlight the INFINITE difference in value between an animal and a covenant child of God. This is exactly the case in the passages I highlight in tonight's video and regarding which, once again, Mairi and I offer very robust and honest thoughts, including from our personal  life, submitted to the Body of Christ at large.In this video, Nick walks us through the further false accusations levelled at Paul, (of apparent hypocrisy,) and shows how it was far from being hypocrisy that led Paul to join the other four Jewish Christians in having his head shaved.  Mairi also shares very openly as to where a road of multi-faceted suffering has led us. MAIRI'S TESTIMONY about our struggle with fertility here. Yours in Christ, Nick FranksPSOur main giving page is here.You can read a full chapter and learn what this means in this here. If you would like to help us to begin a new house church, please see here.

Are Christians unknowingly supporting antisemitism from the pulpit? In this explosive episode, Laurie Cardoza Moore speaks with Rabbi Yaffa Batya da Costa to confront a growing threat: the revival of Greco-Roman replacement theology. They dive into a recent Charlie Kirk interview that dangerously distorts Romans 9–11 and examine how such teachings threaten Jewish-Christian unity and empower antisemitic lies.You'll hear a powerful breakdown of Scripture, insights into the war of Gog and Magog, and the prophetic role of modern Israel. Rabbi Yaffa also shares the urgent need to support “hidden Jews” returning home—and the silence of the Church.Don't miss this challenging and faith-strengthening episode.

SummaryIn this episode of the Bible and Theology Matters podcast, Dr. Paul Weaver discusses the Book of Galatians with Dr. Michael Burer. They explore the historical context, the occasion for Paul's passionate letter, and the theological implications of the crisis faced by the early church. The conversation delves into the identity of the Jewish Christian missionaries who challenged Paul's teachings and the significance of justification by faith. The episode emphasizes the importance of understanding the early church's struggles with the law and faith, and how these issues remain relevant today.Takeaways-Every New Testament epistle was written for a reason.-Paul's letter to the Galatians addresses specific needs of the early church.-Jewish Christian missionaries challenged Paul's teachings on faith and law.-The crisis in Galatia was a theological and communal departure from the gospel.-Paul's strong tone was a response to confusion among the churches.-Understanding the historical context helps clarify the message of Galatians.-The debate over North and South Galatia impacts the interpretation of the letter.-Paul's argument emphasizes justification by faith alone.-The law served as a tutor to lead us to Christ.-The early church wrestled with the relationship between faith and the law.

Title: Problematic Paperwork Text: Acts 25:13-27 FCF: We often struggle remaining focused when the ungodly use political means for selfish gain. Prop: Because God providentially accomplishes His plan through political maneuvering, we must stay focused on the Kingdom of God. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 25. In a moment we'll read from the Legacy Standard Bible starting in verse 13. You can follow along in the pew bible or whatever version you prefer. Last week, Paul once again faced a preliminary hearing in front of his Jewish accusers. But this time he sat before the new governor of the area, Festus. Festus is historically known as a fair and wise ruler who helped ease the tensions between Rome and the Jews in the few years he served as the procurator of the province. But last week we saw how, in an attempt to establish good will and favor among the more elite Jewish men, he tried to move Paul's trial to Jerusalem. He also knew that if he desired to better understand the religious disputes between Paul and the Jews, the best place for this would be Jerusalem. But, as we know, Paul used a Roman law which protects Roman citizens from unjust judges and unscrupulous accusers. Paul appealed to Caesar. This effectively ended the preliminary trial and set in motion the events that would lead to Paul arriving in Rome as Jesus said he would. But today, we will see an interesting interaction between two local rulers. Festus has a problem and he is hoping Herod Agrippa the Second can help him find a solution. His problem boils down to… of all things… paperwork. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Almighty God and infinite Father You are above all things. You are surprised by nothing. You have written everything. All things are known to You and Your arm is never too short to reach or too weak to lift that which You desire. So much so that even the will of men is not in Your way. Instead, You paradoxically work through men's wills to accomplish Your purposes while still maintaining absolute control and giving men responsibility for their choices. It is a tension in scripture that many attempt to explain but often cheapen one or both of these truths in the process. Father help us to see how You have ordered all things so that we can trust Your promises that all things work together for good for those who love You and are called according to Your purposes through Your Son. Use Your Spirit today to teach us once again these valuable truths. We pray this in Jesus' name. Amen. Transition: Let us get right to the text today to see what the Lord has for us. I.) God providentially accomplishes His plan through political maneuvering, so we must trust the Lord. (13-22) a. [Slide 2] 13 - Now when several days had passed, King Agrippa and Bernice arrived at Caesarea and greeted Festus. i. So who is Herod Agrippa and Bernice? ii. Herod is a name mentioned several times throughout the New Testament, but logic would dictate to us that not all Herods can be the same Herod. iii. Furthermore, we have second names added to the end of some which help to differentiate some Herods from others. iv. The Scriptures mention Herod the Great, Herod Philip I, Herod Antipas, Herod Archelaus, Herodias, and Herod Agrippa. But who's who? v. [Slide 3] On the screen behind me we see the Herodian dynasty and where each person is mentioned in the scriptures. vi. Herod the Great ruled when Jesus was born. He had several wives giving many kingly heirs who divided the region of Judea. vii. All of the Herodian line served as Jewish Kings ruling under the direct supervision of the Roman Empire. They were uniquely suited to rule because they were Jews but were loyal to the Empire. viii. In the book of Acts we've seen Herod Agrippa the I, who is the grandson of Herod the Great, he killed James the son of Zebedee and imprisoned Peter in Acts 12. ix. In this text, this is Herod Agrippa the First's Son. Herod Agrippa II. x. Herod Agrippa II studied in Rome under Emperor Claudius. Claudius was quite fond of him and was prepared to give all of Judea to him to rule, but when Herod's father died he was only 17 years of age and was not old enough to navigate the tensions growing at the time. xi. When he turned 21 Emperor Claudius gave him rule over several territories to the East and Northeast of Judea. Still, Claudius, up to his death, gave more area for Agrippa II to rule as often as he could. This continued through to Nero, Claudius' son, and Nero actually awarded Agrippa II the city of Caesarea Philippi, which he renamed Neronias in honor of the Emperor who gave him the city to rule over. xii. One of the territories Claudius gave Agrippa came with the role of becoming curator of the temple. From the vestments that were required, to the appointing of the High Priest, Agrippa the Second was the official secular head of the Jewish religion. xiii. But who is Bernice? Well, keen observers would notice that Bernice is listed next to Herod Agrippa and Drucilla. What does this mean? xiv. Bernice and Drucilla are both Herod Agrippa II's sisters. xv. Drucilla, we know was married to Felix, but who is Bernice married to? xvi. Well, that is the awkward part. In her lifetime she was married three times. She was also the mistress of Emperor Vespasian's son Titus. xvii. And while we could see her here as an adviser or co-ruler with her brother, rumors abound implying an incestuous relationship. Probably these were fueled by the fact that every time one of these marriages or adulteries failed, she returned to live and rule with her brother. xviii. Scholarship seems sharply divided over whether or not there was actually an incestuous relationship here. Modern scholars seem to favor the idea that although the rumors abounded, this was probably all they were. Rumors. xix. In fact, many scholars note that Agrippa II and Bernice were actually fairly moral people for being Hellenized and Romanized Jews. They often aided the poor, supported justice, and generally upheld the common good of the people over which they ruled. xx. They were no where near righteous people and certainly they could do all these things and the rumors still be true. xxi. They arrive, no doubt to greet Festus and welcome him to the area. But Festus intends to benefit from their visit in another way. b. [Slide 4] 14 - And while they were spending many days there, Festus laid Paul's case before the king, saying, i. It was a great opportunity for Festus to involve Herod and Bernice on this case for several reasons. I'll try to highlight that as we go forward. ii. Festus will go on to describe his impression of the preliminary trial which ended in Paul's Provoactio Ad Caesarem. – his appeal to Caesar. iii. The Emperor at the time was Nero. 1. When we Christians hear that name, immediately we wonder why Paul would have appealed to this man for help. 2. But at this time, Nero is only 22 years old and about 5 years into his reign. He has been aided by Seneca and Burrus, two tutors who helped him make wise decisions as a ruler. 3. Most recently in the spring of AD 59 his mother committed suicide, at least that is what the general population thought. In reality, he had his mother killed. 4. So, Nero is starting to go off the rails a little, but he is nowhere close to where he would be in AD 64 and beyond. 5. As long as his tutors are alive, he will continue to make wise decisions. Up to, a little after Paul stands trial before him. 6. Interesting how his good leadership lasts until Paul is released. iv. But why does Festus even bring this up to Herod? v. As we'll see in a few moments, Festus truly is perplexed by this case. vi. As one of, if not the first case he tries as a governor, he must be a bit discouraged to have it be so odd. vii. Herod Agrippa, though not being a righteous person, had already been a successful ruler in the area for over a decade. He's had experience with Jewish people, being one of them, and with the Jewish religion and its intricacies and finer points of theology, being the temple's curator. He is also a favorite of Emperor Nero and his father before him. viii. It makes a lot of sense actually that Festus would open up to Herod in this way and seek his perspective on the matter. Because Festus has a problem. ix. That problem is that this case seems open and shut but because Paul has appealed to Caesar, he's got to figure out what to put in his report to the Emperor. x. So the following is Festus' view of the case. Let's break it down. c. [Slide 5] “There is a man who was left as a prisoner by Felix; 15 - and when I was at Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him. 16 - I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense against the charges. i. So already we see a few things that Festus says that is different than what Luke recorded previously. ii. The details though are very compatible with what Luke said and do not contradict anything, therefore, it is best to assume that any difference in Festus' story is PROBABLY to paint himself in the best possible light. iii. Right off the bat he shifts the blame to Felix. He seemed all to eager to take the case and deal with it himself… but now that he is in the thick of it, he wants to blame Felix for not getting the job done. iv. Then he says that the Jews were not merely wanting Paul brought to Jerusalem for a trial – but their aim was to condemn him to death. He does not tell Herod that they were asking for this to be done as a favor to them. That might imply a seedier political relationship than he wants to be associated with before this influential King. v. But Festus refused them based on Roman customs. According to Roman custom, the plaintiff must charge the person to their face and allow them to give a defense. vi. This is why he insisted on them joining him in his court in Caesarea. vii. Festus continues… d. [Slide 6] 17 - So after they had assembled here, I did not delay, but on the next day took my seat on the judgment seat and ordered the man to be brought before me. 18 - When the accusers stood up, they were not bringing any charges against him for the evil deeds I was expecting, 19 - but they had some points of disagreement with him about their own religion and about a certain Jesus, a dead man whom Paul asserted to be alive. i. Festus once again paints himself as a just ruler. He got right to judging the case immediately. Without the information about the Jews seeking this as a favor it makes it seem more like he is a kind and efficient ruler rather than someone seeking to placate some powerful and influential Jewish men. ii. Festus' perspective of the charges against Paul and Paul's defense are intriguing. iii. They are intriguing because the Jews no doubt charged Paul with some level of sedition against the Emperor for starting riots. No doubt Festus came into this thinking that this would be their primary charge against Paul. iv. But Festus doesn't mention it here. v. Most likely he has utterly dismissed these charges from his perspective simply because there was no evidence to conclude such a thing. vi. But as the trial neared the end, Festus summarizes the trial as basically a religious disagreement all concerning a certain man named Jesus who was dead and whom Paul claims to be alive. vii. Festus shows his ignorance of the area and the history of the area. No doubt Herod Agrippa II was well aware of the Jesus in question. viii. Paul has successfully, by the grace of God, made the trial about the gospel. ix. But since it is about the gospel… how is Festus, a Roman, supposed to deal with this? e. [Slide 7] 20 - And being perplexed about how to investigate such matters, I was asking whether he was willing to go to Jerusalem and there to be tried on these matters. 21 - But when Paul appealed to be held in custody for the Emperor's decision, I ordered him to be kept in custody until I send him to Caesar.” i. Festus once again avoids any hint that his actions were motivated by political favors. Luke tells us they were. So we affirm that truth with certainty. ii. This doesn't necessarily mean that Festus is lying though. At least not completely. Certainly, if he wanted to rule on a religious matter, in order to do so it would be best to go to Jerusalem and seek counsel from those who understood the religion better. iii. And that is why I think Paul actually appealed to Caesar. I think Paul understood that even if he survived the journey to get to Jerusalem, the case being about religion would certainly leave him vulnerable. iv. He could be kept in prison for a long time, and with Rome somewhat backing this decision it could lead to great persecution among all Jewish Christians. v. Festus says that Paul appealed to be held in custody for the Emperor's decision. vi. Festus doesn't have any problem doing that… vii. But you can tell that Festus is bothered by this. We won't understand fully why until the end of this passage. But what is clear is that Festus wants Agrippa to weigh in and hopefully weigh in in agreement with how he handled the situation. f. [Slide 8] 22 - Then Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.” i. Here we see that Herod Agrippa has an interest in the case. ii. Being a Jew himself and being part of this great Herodian dynasty which has been woven to this time of Jesus, it would be of genuine interest for Herod to meet Paul and understand this sect of Judaism which has turned all the world upside down. iii. He is in town for a few days. He might as well hear the case himself. iv. Festus readily agrees, because that is what he was shooting for anyway, and plans to have another hearing for Paul the very next day. g. [Slide 9] Summary of the Point: One of the difficult things about teaching through a book, is that oftentimes the lessons overlap significantly. For the last several sermons we've seen the same truth repackaged in several different ways. Rather than skipping over this material or blitzing through it, I see it instead as an opportunity for us to really be stretched on this teaching. If God repeats Himself, it seems to me that what He is telling us over and over again might be important. Paul is over two years into these legal proceedings. He is on his second governor. And the case just can't quite move forward. Yet he has been assured that he will go to Rome and preach the gospel. He has also been told by Jesus Himself that he will present the gospel to Jews, Gentiles and to Kings. So far, Paul has not yet shared the gospel to Kings and he is not yet in Rome. And perhaps he saw that as one prophesy to be fulfilled when he speaks to the Emperor. But the injustice of the case against him, the nature of the charges, the weakness of Felix, and now the political maneuvers of Festus to try to not look like a completely incompetent ruler to the Emperor himself, is all coming together to fulfill exactly what God's will is for the apostle Paul. He will go to Rome. He will present the gospel to Kings. Putting ourselves in the position of Paul acquires our first application from this text. We must trust the Lord. Oh how easy it would be to disbelieve. But we have similar promises the Lord has made to us – promises which have taken much longer than 2 years. Paul's story here provides the pattern. We too must trust the Lord. His promises are always true. Transition: [Slide 10(blank)] And in a familiar pairing, one we've seen several times, we must again understand that trusting the Lord is not passive. We have more to do than simply watch and wait. We have other callings we must fulfill while we wait on His promises to come to pass. II.) God providentially accomplishes His plan through political maneuvering, so we must be ready to give a defense for the hope that we have in us. (23-27) a. [Slide 11] 23 - So, on the next day when Agrippa came together with Bernice amid great pomp, and entered the hall accompanied by the commanders and the prominent men of the city, at the order of Festus, Paul was brought in. i. So, this is actually a rather big to do. ii. Herod and Bernice come in with great fanfare and celebration. The hall is filled with many military commanders and prominent people of Caesarea which would certainly be primarily gentile people. iii. In other words, this is not like the trial before Felix and the trial before Festus, in that Paul does not face a large contingent of JEWISH accusers. iv. Instead, his fate is already sealed. He is already going to Rome to Caesar's court. v. There is not really anything impeding Paul from saying whatever he wants to. He needs to be somewhat careful not to make a case of sedition against the Empire – but given the fact that Festus thinks this is about the gospel – Paul is going to be able to completely let loose with it… in front of a large number of prominent Roman officials. And of course – Herod Agrippa. vi. Paul is called to join them and the deposition is under way. b. [Slide 12] 24 - And Festus said, “King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer. 25 - But I found that he had committed nothing worthy of death, and since he himself appealed to the Emperor, I decided to send him. i. Festus gives all in attendance a very brief overview of the previous trial and how they arrived where they are. ii. Notice that Festus does not indicate any wrong doing on his part. Paul's appeal to Caesar here is not so subtly painted as the ONLY reason Paul is still incarcerated. iii. It has absolutely nothing to do with Festus wanting to give a favor to the Jews in a religious case that he could have simply dismissed. iv. But his appeal must be honored regardless. v. But there is just one problem with that. vi. And its what has been perplexing Festus this whole time. vii. Its… paperwork. He doesn't know how to fill out his paperwork… c. [Slide 13] 26 - Yet I have nothing definite about him to write to my lord. Therefore I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write. 27 - For it seems absurd to me in sending a prisoner, not to indicate also the charges against him.” i. Festus reveals that he is going to send Paul to Caesar… but according to Roman trial custom, he must send Paul with official notes from the trial. ii. Since no verdict had been handed down, and since the charges were mostly about religious differences between Judaism and the sect of the Nazareans, there really is nothing Roman to send up the chain. iii. This is absurd, and even quite dangerous for Festus to do. iv. To send a case to the Emperor without cause could lead to ramifications against Festus. The Emperor might conclude that he is incompetent or inept. Why did he not dismiss the case? Why did he not hand it back to the Jews jurisdiction? v. And now we see a wonderful set up for what exactly will be written to the Emperor. And Herod Agrippa II is the key. vi. If Herod hears the case and agrees that the only reason Paul is being sent to the Emperor is because he appealed to him… then Festus won't be seen as an inept ruler. Paul will get the blame as a citizen who jumped the gun and appealed before it was really necessary. vii. But more on that in a couple weeks. d. [Slide 14] Summary of the Point: Again, the political situation of Festus and his reaching out to Herod for help are all part of the providential plan of God to bring about His prophesied will for Paul's life. Not only will these events hasten forward Paul's trip to Rome, but it will also allow Paul to truly give the gospel… to kings. King Herod Agrippa II, like several Herod's before him, will hear the gospel. And although we won't see it today, the application here is again drawn from putting ourselves in Paul's position. His appeal has been granted. He is going to Caesar. Does he really need to stand before this group to say anything? Could he just remain silent? Since there is some risk in him speaking and potentially provide charges he could be convicted for – isn't it just best for him to be quiet? Jesus was quiet before His accusers. Shouldn't Paul also be? Jesus was prophesied to die – Paul is prophesied to preach in Rome and before Kings. Therefore, as an act of faith and obedience, Paul must give a defense for the hope that he has in Him. We too must give a defense. We have been promised trouble. We have been promised difficulty. We have been promised an eternal kingdom. So we must be ready to give a defense for the hope we have. Conclusion: So, CBC, what have we learned today to guide our belief and our lifestyles? Basics of Faith and Practice: [Slide 15] Once again, God's will for us is a tapestry of events that He has orchestrated to accomplish His purposes. He promises us that these events are always for our good and His glory. He promises never to leave or forsake us. He promises that all we experience will lead to the perfecting and endurance of our faith. And if God's providential hand works in all things, then it also works in something like political maneuvering. Festus is trying to cover his own butt here. He is trying to make sure his goose doesn't get cooked because of his very first case in this new province he is governing going a little sideways. How is he going to go about doing that? He is going to enlist the advice and help of a favored and seasoned ruler. This should keep him from getting into trouble for sending Paul to the Emperor for virtually no reason. But through even this, the Lord providentially orchestrates the fulfillment of what He has prophesied to Paul. Next week Paul will share the gospel with a King. And after that He will be sent to Rome. Paul's struggles are often ours. We struggle to trust God when His promises look like they aren't moving forward. We struggle to correctly identify and capitalize on opportunities to share our faith with people around us. But God's control over every aspect of life motivates us to not only to continue to trust His promises but to share our faith boldly. Let's look into this a little deeper. 1.) [Slide 16] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God providentially works through political maneuvering to accomplish His will. a. We all assume that political maneuvering will happen. Why? b. Well, you don't have to be a student of history for very long to understand this. c. Anyone who has had a brother, sister, or even a close cousin knows what it means to maneuver a situation to be personally advantageous to you. d. No matter what happens you expect every person to make it seem like they did the best they could under the circumstances and if there is a chance to make yourself look good or like the helpless victim – you are going to do that. e. Why? f. Well although many deny it theologically, the truth of the matter is that our entire being is naturally corrupt and sinful. g. Any parent will tell you this of their child. They know that there is no such thing as a child that has never stolen, never hit, never bit, never yelled, never disobeyed or never lied. They don't exist. h. Why? i. Because all men are wicked and depraved and it all begins at conception. j. David said, in sin my mother conceived me. He wasn't talking about her sin, but his own. He was a sinner the moment he came into existence. k. The surprising part of this text is NOT that Festus tries to present himself in the best possible light. It is NOT that he tries to get Herod on his side to leverage the Emperor's view of him. It is NOT that Festus uses every opportuinity here to try to get OUT of trouble in this particular case. l. So far, everyone acts as we would expect them to. m. What we might NOT anticipate is God using and even orchestrating these events to accomplish His will. n. But as we've pointed out several times, there are a myriad of examples in the scriptures where God overtly uses the sin or selfishness of men to do what He has planned. There are even some examples where God designs what He has planned around the sin of men. As with Pharoah – his sin was necessary so that God could judge Egypt to the extent that all nations would know He is God. o. The bottom line is that there is nothing that happens that God has not already designed and written to be. That gets sticky and tough for us to swallow when we start talking about sin and humans choosing to live sinfully and selfishly. p. We know that God doesn't tempt anyone to sin and that God doesn't sin. But we also know that men sinning is part of His plan, which He has written for His creation. q. These truths must be allowed to blend together. r. And in this text Festus' natural compulsion to protect himself politically, leads to God's promises to Paul coming to pass. s. But if we serve this God, and we trust this God, knowing that His orchestrating of all things is no real concern to us. He has allowed us to have at least a perception of freedom in our decision making and even requires us to consider His will and His ways as we do this. But somehow along with that nothing that happens will ever disrupt, alter, delay, or in any way go against His will for His creation. t. And we shouldn't want it any other way. u. We should want a God who does this. We don't want a God who has ceded control in any real way. v. God has not left anything to chance or human discretion. And because of that… His promises are always true. 2.) [Slide 17] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that God merely works around men's sinfulness to accomplish His purposes. a. Some have suggested a work around for the paradox we are experiencing and wrestling with in these last few chapters of Acts. b. That goes something like this… God allows men to freely choose to do what they will, even to sin… c. But God is stronger, faster, more knowledgeable, and able to weave and maneuver all things and bend all things back to accomplish His will and ways. d. However, this solution does not actually solve the problem. At best is presents man's decisions as a mere illusion. One that if we go too far with, God is quick to hit the undo button or arrange it in such a way that it still does what He wishes. e. At worst it contradicts clear texts of scripture that indicate that God's will for all of creation has already been written. f. And in this text we see clearly God is not working around but in and through man's sinfulness to accomplish His purposes. g. That being said, we ought to deny what is called open theism, this view where the future is undetermined and God responds to man's actions to weave the course He desires. h. We ought also deny that God has every possible decision of man mapped and figured into His divine plan – since this again is not what the scriptures teach. i. Instead, God has written the end from the beginning. There is nothing that happens that was not already written and orchestrated for His will to be accomplished. And all that happens to those who love Him and are called to His purpose is for their good. j. Even though this view does not answer all the questions – the other solutions create more problems than they do solutions. k. It is best simply to confess that God works in and through man's sinfulness to accomplish His purposes while at the same time not being the tempter. l. Confessing these truths motivates us to apply this text in two ways. Both of which are based on putting ourselves in Paul's shoes. 3.) [Slide 18] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must trust the Lord. a. How comforting it is to know that it is absolutely impossible to find ourselves outside of God's Hidden will for our lives. b. We can and often do find ourselves outside of God's moral will. When we find ourselves overcome by a sin and seek forgiveness and cleansing through confession and repentance – certainly we have stepped off God's moral will for us. c. But we NEVER deviate from His hidden will. d. When others sin against us, when political corruption and maneuvering happens before us, we can know and rest assured that God is not sitting in heaven wringing His hands, shrugging, saying, “I can't do anything buddy. Sorry! I have to let them choose what they want to do.” Nor is God in heaven saying, “Ok, they played knight to D4 so I'll move my rook to make them take it back and that will lead to…” e. No! f. Instead, God has all our days planned. All we experience is designed to lead us to what He has planned. g. That means we can trust Him. Fully. Not his ability to play a game. Not His ability to win in the end somehow… but that all our ways are known to Him. h. There is no reason to fear. He has us exactly where He wants us… ALWAYS! i. What does that mean? 4.) [Slide 19] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must always be ready to give a defense for the hope we have in us. Even to those who can do terrible things to us. a. Every situation is a great opportunity to share the gospel. b. Before judges, juries, kings, Federal agents, no matter whether justice is being served or subverted, no matter whether we face enemies or friends – it is always a good time for us to share the hope we have. c. The bible is clear – all kinds of men are being called by God into His family. Even the most corrupt political people you can think of – they are exactly 1 measure of God's saving grace away from being His child and living holy lives. Exactly 1. d. Will you be the instrument God uses to unite them to saving faith in Jesus Christ? e. Knowing God is in control of everything always should embolden you to share your faith without pause and without fear. f. Why? g. Because God isn't playing a game of chess and God isn't helpless against man's supposed free will. Instead, God has written everything in your life already. h. So go for it. Unleash the gospel. i. And speaking of the gospel. 5.) [Slide 20] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel is primarily about Jesus' death and resurrection. It isn't about you. a. Notice what Festus did understand. b. The gospel was about a man who was dead that Paul said is alive. c. Festus wouldn't understand or believe naturally that such a man could have been raised from the dead. d. But in one sense he does understand that the whole of what Paul preached depends on this man being alive. e. My friends the gospel is all about Jesus' death and resurrection. The fact that Jesus died for sinners and was raised according to prophesy, is the essence of the gospel. f. Everything hinges on these facts. That Jesus died and rose again. g. And I know, many well meaning preachers have advised people that when they want to share the gospel with people that they should share their testimony. And I know that really sounds like smart advice. h. But listen – the gospel is not about what YOU believed, what YOU experienced, what YOU confessed, or what YOU did. i. The gospel is about what they MUST believe, what they MUST confess and what JESUS experienced and did. j. I would caution you away from your personal testimony, especially if you do not practice it over and over again to ensure that you make it about Jesus and not about you. k. It is very easy for us to talk about ourselves. And that is why many personal testimonies of salvation end up being as much about us as they are about Jesus. l. But listen, you are merely the reward Jesus acquired for fulfilling His mission. Obedient, faithful, holy people are the reward for His suffering. m. The gospel is Jesus. His death and His resurrection and much more. But that is where it starts. n. If you have believed anything less, then you do not have the gospel. o. And if you don't have the gospel I'd like to invite you to come speak to an Elder today. We would love to tell you more. [Slide 21 (end)] Let me close in a prayer by the Puritan Philip Doddridge May God's grace visit all who suffer loss, and may your compassionate eye regard them where they live. May your providence cement, strengthen, and adorn them. For unless the Lord builds the city, they labor in vain who build it. May the candle of the Lord shine on them, and your Spirit enlighten and renew their souls. May peace and prosperity, friendship and faith always flourish in this neighborhood and city. Fill my neighbors' troubles with compassion, Lord, so they may exchange joy for mourning, and beauty for ashes. So that those who lament may rejoice with you, and that at length you may share with them the security and joy of the city of God, the heavenly Jerusalem, where no flames will be felt except those of love. In the meantime, may our eyes be lifted up to heaven, in the humble hope and fervent prayer for those around us, that true Christian faith would spread throughout the entire world. And may that faith prevail in our own hearts, that we may faithfully practice and grow in you. So will we understand your lovingkindness, Lord, as we live our daily lives. And though there may be mysteries of providence we cannot explain, we will believe that your paths are mercy and truth, and find the truest and securest peace in our passage to everlasting joy. In Jesus name we pray this, Amen. Benediction: May the Lord who does not forsake those who earnestly seek His face, Who provides a safe retreat for weary souls in troubled times. Show you to be a stronghold for the oppressed, A stronghold in time of trouble. Until we meet again, go in peace.

Send us a textThe battle for the purity of the gospel message has raged since the earliest days of Christianity. In this deep dive into Galatians chapter 1, we explore Paul's passionate defense of the unadulterated gospel of grace against those who would add requirements to it.When Paul writes that he "marvels" at how quickly the Galatian believers were turning to a different gospel, he's expressing genuine shock and dismay. The Judaizers—early Jewish Christians who insisted Gentile converts needed to follow the Law of Moses—were effectively undermining the very foundation of salvation by grace. This episode unpacks Paul's powerful assertion that "the gospel plus anything, or the gospel minus any part of it, suddenly is no longer the gospel."We examine why Paul's language is so strong when he pronounces that anyone preaching a modified gospel should be "accursed"—even if that person were Paul himself or an angel from heaven. This isn't mere rhetorical excess but reflects the eternal stakes involved when the message of salvation is corrupted.The discussion tackles contemporary applications as well. Many religious groups today—from Catholicism to Mormonism to various denominations—hold to aspects of the gospel while adding requirements that transform it into "another gospel." We clarify the role of baptism as an important symbol of our faith that doesn't contribute to salvation itself, addressing the persistent human tendency to want to add something to Christ's finished work.Particularly striking is Paul's rhetorical question: "Do I now persuade men or God?" His concern wasn't winning human approval but faithfully representing God's truth—a challenging reminder for Christians today who might be tempted to soften the gospel's edges to make it more palatable.Whether you're struggling with legalism, curious about what makes the true gospel distinct, or simply wanting to deepen your understanding of Galatians, this episode offers clear, biblical teaching on why grace alone is the foundation of authentic Christian faith.Support the show

Through every sentence and paragraph that makes up Jamess epistle, it oozes with wisdom as to how the Christian can live out his/her faith. The epistle helps us understand what faith looks like while suffering, how it responds to both poverty and wealth, how faith in Jesus impacts our speech, and how our faith as Christians helps us navigate life in our upside-down world. The group of Christians James addressed his letter to were Jewish Christians who understood what it meant to be a marginalized people, even before faith in Jesus; but after belief in Jesus as the promised Messiah, they were also ostracized by members of their community, and for some, their own family members. So, who was James? Let me begin by stating the two things that we know about the person who wrote this epistle: 1) James was the half-brother of Jesus, and 2) he did not believe in Jesus until he witnessed His resurrection. Here is why I am mostly certain that James, the half-brother of Jesus (and not the apostle James) wrote this epistle: The apostle James died by execution under Herod before this epistle was written (Acts 12:1-2), and the James mentioned in Galatians 2 and Acts 15 is the brother of Jesus who became a predominant leader in the Jerusalem church. We are told in the gospels that Jesus had biological brothers who were born to Joseph and Mary after Jesus birth who did not fully believe in Jesus even though they grew up with Jesus (see Matt. 13:55; Mark 6:3; John 7:3-5). Jesus appeared to his brother, James, and then to the rest of His brothers, after his resurrection (see 1 Cor. 15:6-7). However, when James did finally believe in Jesus, he was all-in on who his older brother claimed to be, and his belief was backed up by his life, actions, and convictions. Not only was James all-in when it came to Jesus, but how he introduced himself in his epistle tells us a lot about who he was as a man of God: James, a bond-servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad... (v. 1). James does not introduce himself as the half-brother of Jesus, but as a bond-servant of God. The Greek word for bond-servant is doulos, and it literally means slave. In other words, James authority as a leader does not come from his biological relationship to Jesus, but his submission to the Lordship of Christ, not as his older brother, but as the King of kings and Lord of lords. The other thing to note here is that James places God and the Lord Jesus side-by-side, implying that Jesus words before James believed are the truth that he has since bowed his knee too (see John 10:30). I believe that James finally believed that his brother was the Messiah when Jesus appeared to him after He rose from the dead (1 Cor. 15:6-7), which is a good reminder right from the very beginning of James, that no one who has truly encountered the resurrected Christ can remain unchanged by an encounter with the living Christ. James went from a doubter who grew up with Jesus to a believer who would identify himself as a slave to God, and held Jesus as the Lord over his life. The dispersed Christians James addressed his letter to most likely include hundreds of Christians who fled Jerusalem as a result of the stoning of Stephen and the great persecution Saul (before his conversion and was renamed Paul) and others brought upon the Jewish Christians in Jerusalem. I think James originally addressed his letter to those we read about in Acts 8:1-3, Now Saul approved of putting Stephen to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except for the apostles. Some devout men buried Stephen, and mourned loudly for him. But Saul began ravaging the church, entering house after house; and he would drag away men and women and put them in prison. It was to these Christians (and others), and now to us, that James letter addresses. The two great themes that are repeated through this epistle are faith (a word used at least 14 times) and obedience to God as the fruit of genuine faith (there over 50 imperatives given throughout James regarding this). This is the reason for the title of my sermon series: Faith and Works. There were other titles I thought of while preparing for this sermon series that came to mind, such as: Faith-Acts, Faith-Works, but settled for Faith and Works. If you are looking for a verse that encapsulates the theme of James, I submit to you James 2:17, In the same way, faith also, if it has no works, is dead, being by itself. With the time that I have left, I would like to direct your attention to three categories that James addresses in verses 2-11 that set the tone for the rest of the epistle: 1) suffering and joy (vv. 2-4), 2) wisdom and knowledge (vv. 5-8), and 3) poverty and wealth (vv. 9-11). Suffering and Joy are Compatible (vv. 1-4) Suffering and joy sound just as incompatible as water and oil do they not? Whoever wanted to sign up for a healthy dose of suffering? You might be thinking to yourself: Jesus did. You are correct in thinking so, but do not forget that on the eve of His suffering, we are told our Lord prayed while in agony over what He was about to suffer: And being in agony, He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground (Luke 22:44). Jesus even included in His prayer, Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done (22:42). The world tends to look at joy and suffering as incomparable, but James gives us a different perspective, he informs these dispersed Jewish Christians who have lost their homes and loved ones, Consider it all joy, my brothers and sisters, when you encounter various trials... Notice that James does not use the word some but the word all when it comes to the level of joy that we should have over the various trials we will experience in life. Why should we consider it all joy when things get difficult in life? On the surface, it sounds like James is giving us the same advice Bobby McFerrin gave us in the late 80s with his one-hit-wonder song, Dont Worry, Be Happy. Some of you remember the song: Here's a little song I wrote You might want to sing it note for note Don't worry, be happy In every life we have some trouble But when you worry you make it double Don't worry, be happy Ain't got no cash, ain't got no style Ain't got no one to make you smile Don't worry, be happy Cos when you worry, your face will frown And that will bring everybody down So don't worry, be happy Did you know that McFerrins song was number-one on the Billboard Hot 100 chart for two weeks straight and that he received a Grammy for Song of the Year for that song? If James told these Christians the same thing Bobby McFerrin wrote in his song, they would have assumed that James was out of touch at best, and crazy at worse! Thankfully, James is not telling Christians who face the various trials that come our way to fake a smile and repeat to ourselves: Dont worry, be happy. That just will not work! James also experienced the fear his dear brothers and sisters experienced when persecution came into their city, and he no doubt felt the loss of dear Stephen when he had his head and body crushed under a barrage of rocks that resulted in Stephens martyrdom (see Acts 7). James is not talking about putting a smile on your face or faking your joy after receiving news of a terminal illness, the loss of a job, or the death of a loved one. He is reminding us that there is purpose behind our suffering even when it is brought to us by the hands of evil men or rouge cells in your body. Behind your suffering is a good God who does not waste your tears nor your hurts. What James wants these Christians to understand, and what the Spirit of God wants us to know, is that the various trials you will experience are allowed into your life by design and with purpose. Consider what two other apostles had to say about the purpose of suffering in the Christian life: The Apostle Peter: In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which perishes though tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ... (1 Pet. 1:67) The Apostle Paul: ...but we also celebrate in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. (Rom. 5:35) It is also important to note that James informs us that trials will come. The question is not if they come, but when they come (v. 2). We will come back to the significance of verses 3-4 next week when we look at verse 12, but for now you should know that your trials are producing something in you dear Christian. What those trials are producing is the kind of endurance that is fueled by hope because what others mean for evil, or what the hard things in life will ultimately be used for is not your demise or destruction, but your good, because such trials are allowed for two purposes in your life: Gods glory and your good. What else could verse 4 mean? Such trials are wielded by the Almighty to bring about the following in your life: ...that you may be perfect and complete, lacking in nothing. Again, we will unpack this truth a bit more next week, but for now, think of trials as trails that God has purposed to use, to bring about verse 12 in your life: Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. Wisdom for Life is Found in God (vv. 5-8) When we walk through the various trials that will come, such painful experiences can throw us through a tailspin. This is why some deconstruct their faith and walk away from the Christian faith and ask questions like: How can a good God allow such and such into my life? You can look at your circumstances and draw from those things your own conclusions without any regard for how God intends to use such trials to produce something much more lasting and beautiful in your life. Think about how easy it is to walk through your suffering and the hard things of life with little regard to seek wisdom from the One who has called us to walk through such trials. The point of verses 5-8 is that all of life requires a greater wisdom that can only come from the One whose knowledge and understanding of your life and the world is infinite. The fact of the matter is that you really do not know what is coming in while you sit and listen to this sermon. You do not know if there is some rogue cell in your body that threatens certain parts of your body. On a Monday (June 30th) I was told that my uncle was in hospice and by Thursday morning (July 3rd) he was dead. This is why Jesus said, For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is life not more than food, and the body more than clothing? Look at the birds of the sky, that they do not sow, nor reap, nor gather crops into barns, and yet your heavenly Father feeds them. Are you not much more important than they (Matt. 6:2526)? Jesus did not just tell us to not worry but provided the best way to fight and push back our anxiety: But seek first His kingdom and His righteousness, and all these things will be provided to you (Matt. 6::33). Listen, when the trials come in the form of waves or even tsunamis, if your faith is not tethered to the One who is sovereign over such waves, you will be driven and tossed by the wind (Jas. 1:6). The point James is making in verse 5 is that we do what Jesus told us to do: Dont lean onto your own understanding in the midst of your trial but seek wisdom from the God who wants to use your trials to produce what is lacking in you. Instead of asking, Why me? You ought to ask: Lord, please use this trial in a way that helps me know and understand you more so that I can live the life you have called me to live better. Instead of running to your own conclusions, seek wisdom from the One who sees the whole picture of your life. Instead of running to whatever solution you think is best, run to Him who knows what is best! Our Treasure is Not Earthly (vv. 9-11) Finally, regardless of what you have in your bank account, your position and status before God has nothing to do with what the world thinks of you but what God thinks of you. The real question is not how much you have of this world, but how much of your heart does the Lord have of you? What is your so-called faith? Is it just religion? Where or who is your treasure? Most of those to whom James was writing, were poor. With the persecution that came to Jerusalem, they had lost their income, property, and social status. However, there were some who were wealthy. For those who are poor, it is easy to conclude that God has forgotten them. For those who are wealthy, it is easy to forget God. The danger for both groups of people is to become spiritually near-sighted to the point that you fail to set your eyes on what it is that you did not work for and cannot lose. How can you experience joy in suffering? Where does lasting wisdom really come from, wisdom that guides rather than blinds? It comes from setting our eyes upon that which has been given and promised to those who have been truly saved by the grace of God through faith in His Son, to receive the gift of salvation that you cannot work for or earn. Those who share in James status as bond-servants of God and of the Lord Jesus Christ (v. 1), are heirs of Him who spoke and owns the cattle on a thousand hills! The poor are to glorify in their high position as those whose inheritance and status is found in the King of kings and Lord of lords! The rich person who also is a bond-servant of God and of the Lord Jesus Christ, must hold his/her wealth with an open hand in a way that honors God and serves His people. Why? Well, in the words of the famous missionary, CT Studd: Only one life, 'twill soon be past, only what's done for Christ will last. Let me leave you with this final thought: When you are going through the hard stuff, know that because of your identity as a Christian, that God is more interested in your good than you can ever wrap your mind around. When the trials come, because you are a Christian this much is true: You are more sinful than you know and more loved than you imagine.

Through every sentence and paragraph that makes up Jamess epistle, it oozes with wisdom as to how the Christian can live out his/her faith. The epistle helps us understand what faith looks like while suffering, how it responds to both poverty and wealth, how faith in Jesus impacts our speech, and how our faith as Christians helps us navigate life in our upside-down world. The group of Christians James addressed his letter to were Jewish Christians who understood what it meant to be a marginalized people, even before faith in Jesus; but after belief in Jesus as the promised Messiah, they were also ostracized by members of their community, and for some, their own family members. So, who was James? Let me begin by stating the two things that we know about the person who wrote this epistle: 1) James was the half-brother of Jesus, and 2) he did not believe in Jesus until he witnessed His resurrection. Here is why I am mostly certain that James, the half-brother of Jesus (and not the apostle James) wrote this epistle: The apostle James died by execution under Herod before this epistle was written (Acts 12:1-2), and the James mentioned in Galatians 2 and Acts 15 is the brother of Jesus who became a predominant leader in the Jerusalem church. We are told in the gospels that Jesus had biological brothers who were born to Joseph and Mary after Jesus birth who did not fully believe in Jesus even though they grew up with Jesus (see Matt. 13:55; Mark 6:3; John 7:3-5). Jesus appeared to his brother, James, and then to the rest of His brothers, after his resurrection (see 1 Cor. 15:6-7). However, when James did finally believe in Jesus, he was all-in on who his older brother claimed to be, and his belief was backed up by his life, actions, and convictions. Not only was James all-in when it came to Jesus, but how he introduced himself in his epistle tells us a lot about who he was as a man of God: James, a bond-servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad... (v. 1). James does not introduce himself as the half-brother of Jesus, but as a bond-servant of God. The Greek word for bond-servant is doulos, and it literally means slave. In other words, James authority as a leader does not come from his biological relationship to Jesus, but his submission to the Lordship of Christ, not as his older brother, but as the King of kings and Lord of lords. The other thing to note here is that James places God and the Lord Jesus side-by-side, implying that Jesus words before James believed are the truth that he has since bowed his knee too (see John 10:30). I believe that James finally believed that his brother was the Messiah when Jesus appeared to him after He rose from the dead (1 Cor. 15:6-7), which is a good reminder right from the very beginning of James, that no one who has truly encountered the resurrected Christ can remain unchanged by an encounter with the living Christ. James went from a doubter who grew up with Jesus to a believer who would identify himself as a slave to God, and held Jesus as the Lord over his life. The dispersed Christians James addressed his letter to most likely include hundreds of Christians who fled Jerusalem as a result of the stoning of Stephen and the great persecution Saul (before his conversion and was renamed Paul) and others brought upon the Jewish Christians in Jerusalem. I think James originally addressed his letter to those we read about in Acts 8:1-3, Now Saul approved of putting Stephen to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except for the apostles. Some devout men buried Stephen, and mourned loudly for him. But Saul began ravaging the church, entering house after house; and he would drag away men and women and put them in prison. It was to these Christians (and others), and now to us, that James letter addresses. The two great themes that are repeated through this epistle are faith (a word used at least 14 times) and obedience to God as the fruit of genuine faith (there over 50 imperatives given throughout James regarding this). This is the reason for the title of my sermon series: Faith and Works. There were other titles I thought of while preparing for this sermon series that came to mind, such as: Faith-Acts, Faith-Works, but settled for Faith and Works. If you are looking for a verse that encapsulates the theme of James, I submit to you James 2:17, In the same way, faith also, if it has no works, is dead, being by itself. With the time that I have left, I would like to direct your attention to three categories that James addresses in verses 2-11 that set the tone for the rest of the epistle: 1) suffering and joy (vv. 2-4), 2) wisdom and knowledge (vv. 5-8), and 3) poverty and wealth (vv. 9-11). Suffering and Joy are Compatible (vv. 1-4) Suffering and joy sound just as incompatible as water and oil do they not? Whoever wanted to sign up for a healthy dose of suffering? You might be thinking to yourself: Jesus did. You are correct in thinking so, but do not forget that on the eve of His suffering, we are told our Lord prayed while in agony over what He was about to suffer: And being in agony, He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground (Luke 22:44). Jesus even included in His prayer, Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done (22:42). The world tends to look at joy and suffering as incomparable, but James gives us a different perspective, he informs these dispersed Jewish Christians who have lost their homes and loved ones, Consider it all joy, my brothers and sisters, when you encounter various trials... Notice that James does not use the word some but the word all when it comes to the level of joy that we should have over the various trials we will experience in life. Why should we consider it all joy when things get difficult in life? On the surface, it sounds like James is giving us the same advice Bobby McFerrin gave us in the late 80s with his one-hit-wonder song, Dont Worry, Be Happy. Some of you remember the song: Here's a little song I wrote You might want to sing it note for note Don't worry, be happy In every life we have some trouble But when you worry you make it double Don't worry, be happy Ain't got no cash, ain't got no style Ain't got no one to make you smile Don't worry, be happy Cos when you worry, your face will frown And that will bring everybody down So don't worry, be happy Did you know that McFerrins song was number-one on the Billboard Hot 100 chart for two weeks straight and that he received a Grammy for Song of the Year for that song? If James told these Christians the same thing Bobby McFerrin wrote in his song, they would have assumed that James was out of touch at best, and crazy at worse! Thankfully, James is not telling Christians who face the various trials that come our way to fake a smile and repeat to ourselves: Dont worry, be happy. That just will not work! James also experienced the fear his dear brothers and sisters experienced when persecution came into their city, and he no doubt felt the loss of dear Stephen when he had his head and body crushed under a barrage of rocks that resulted in Stephens martyrdom (see Acts 7). James is not talking about putting a smile on your face or faking your joy after receiving news of a terminal illness, the loss of a job, or the death of a loved one. He is reminding us that there is purpose behind our suffering even when it is brought to us by the hands of evil men or rouge cells in your body. Behind your suffering is a good God who does not waste your tears nor your hurts. What James wants these Christians to understand, and what the Spirit of God wants us to know, is that the various trials you will experience are allowed into your life by design and with purpose. Consider what two other apostles had to say about the purpose of suffering in the Christian life: The Apostle Peter: In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which perishes though tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ... (1 Pet. 1:67) The Apostle Paul: ...but we also celebrate in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. (Rom. 5:35) It is also important to note that James informs us that trials will come. The question is not if they come, but when they come (v. 2). We will come back to the significance of verses 3-4 next week when we look at verse 12, but for now you should know that your trials are producing something in you dear Christian. What those trials are producing is the kind of endurance that is fueled by hope because what others mean for evil, or what the hard things in life will ultimately be used for is not your demise or destruction, but your good, because such trials are allowed for two purposes in your life: Gods glory and your good. What else could verse 4 mean? Such trials are wielded by the Almighty to bring about the following in your life: ...that you may be perfect and complete, lacking in nothing. Again, we will unpack this truth a bit more next week, but for now, think of trials as trails that God has purposed to use, to bring about verse 12 in your life: Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. Wisdom for Life is Found in God (vv. 5-8) When we walk through the various trials that will come, such painful experiences can throw us through a tailspin. This is why some deconstruct their faith and walk away from the Christian faith and ask questions like: How can a good God allow such and such into my life? You can look at your circumstances and draw from those things your own conclusions without any regard for how God intends to use such trials to produce something much more lasting and beautiful in your life. Think about how easy it is to walk through your suffering and the hard things of life with little regard to seek wisdom from the One who has called us to walk through such trials. The point of verses 5-8 is that all of life requires a greater wisdom that can only come from the One whose knowledge and understanding of your life and the world is infinite. The fact of the matter is that you really do not know what is coming in while you sit and listen to this sermon. You do not know if there is some rogue cell in your body that threatens certain parts of your body. On a Monday (June 30th) I was told that my uncle was in hospice and by Thursday morning (July 3rd) he was dead. This is why Jesus said, For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is life not more than food, and the body more than clothing? Look at the birds of the sky, that they do not sow, nor reap, nor gather crops into barns, and yet your heavenly Father feeds them. Are you not much more important than they (Matt. 6:2526)? Jesus did not just tell us to not worry but provided the best way to fight and push back our anxiety: But seek first His kingdom and His righteousness, and all these things will be provided to you (Matt. 6::33). Listen, when the trials come in the form of waves or even tsunamis, if your faith is not tethered to the One who is sovereign over such waves, you will be driven and tossed by the wind (Jas. 1:6). The point James is making in verse 5 is that we do what Jesus told us to do: Dont lean onto your own understanding in the midst of your trial but seek wisdom from the God who wants to use your trials to produce what is lacking in you. Instead of asking, Why me? You ought to ask: Lord, please use this trial in a way that helps me know and understand you more so that I can live the life you have called me to live better. Instead of running to your own conclusions, seek wisdom from the One who sees the whole picture of your life. Instead of running to whatever solution you think is best, run to Him who knows what is best! Our Treasure is Not Earthly (vv. 9-11) Finally, regardless of what you have in your bank account, your position and status before God has nothing to do with what the world thinks of you but what God thinks of you. The real question is not how much you have of this world, but how much of your heart does the Lord have of you? What is your so-called faith? Is it just religion? Where or who is your treasure? Most of those to whom James was writing, were poor. With the persecution that came to Jerusalem, they had lost their income, property, and social status. However, there were some who were wealthy. For those who are poor, it is easy to conclude that God has forgotten them. For those who are wealthy, it is easy to forget God. The danger for both groups of people is to become spiritually near-sighted to the point that you fail to set your eyes on what it is that you did not work for and cannot lose. How can you experience joy in suffering? Where does lasting wisdom really come from, wisdom that guides rather than blinds? It comes from setting our eyes upon that which has been given and promised to those who have been truly saved by the grace of God through faith in His Son, to receive the gift of salvation that you cannot work for or earn. Those who share in James status as bond-servants of God and of the Lord Jesus Christ (v. 1), are heirs of Him who spoke and owns the cattle on a thousand hills! The poor are to glorify in their high position as those whose inheritance and status is found in the King of kings and Lord of lords! The rich person who also is a bond-servant of God and of the Lord Jesus Christ, must hold his/her wealth with an open hand in a way that honors God and serves His people. Why? Well, in the words of the famous missionary, CT Studd: Only one life, 'twill soon be past, only what's done for Christ will last. Let me leave you with this final thought: When you are going through the hard stuff, know that because of your identity as a Christian, that God is more interested in your good than you can ever wrap your mind around. When the trials come, because you are a Christian this much is true: You are more sinful than you know and more loved than you imagine.

In this week's episode, Aaron and Kevin are discussing the great blessing of living life in the freedom of Jesus Christ! In the book of Acts, chapter 15, there is a major discussion that the early Christians have to figure out. Basically, what is necessary for salvation? They understood that the forgiveness of sins was solely based in the death and resurrection of Jesus Christ, yet for the formerly Jewish Christians, they struggled to give up all of the previous laws and customs that made them who they were. This is a conversation that the Christian Church throughout the world has continued to wrestle with and from time to time wades too much into claiming there is more to salvation than simply believing in Jesus Christ. As always we hope this conversation inspires you to start another conversation about Jesus with someone else. We hope you enjoy it! 

Title: An Unjust Judge Fears Justice Text: Acts 24:22-27 FCF: We often struggle trusting God in the midst of injustice. Prop: Because God providentially accomplishes His plan through injustice, we must seek the Kingdom of God and His righteousness first. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 24. In a moment we'll begin reading from the Legacy Standard Bible starting in verse 22. You can follow along in the pew bible or whatever version you prefer. Last time in Acts we saw the skilled attorney Tertullus, bring charges against Paul for starting riots, being the leader of a heretical sect of Judaism, and even attempting to desecrate the temple. But Paul's defense was simply that each charge they had levied against him was not witnessed by anyone there. Instead, this is the Jews' way of trying to get Rome to settle a Jewish religious dispute. We concluded last time remarking that Felix had enough evidence to dismiss the case and declare Paul to be innocent. In fact, we concluded that this was the only just decision he could reach based on the trial. But we stopped just short of the verdict. Today we will see what Felix decides. Given what we know about the man, it probably will not come as much of a shock to anyone. So please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Almighty God, we thank you for Your promises to Your people. We thank you that when You have promised something to us, no matter how bleak it may look, we can rest in Your promises and know that You never lie. We confess that even the terrible things that happen to us in our lives are still for our good and for Your glory – even if we cannot see it with our own eyes. But because You have said it - may we trust through the eyes of faith that this is so. May Your Spirit be with us today to enable us to see how You even use injustice to accomplish Your will and how we must trust You and use every opportunity to advance Your Kingdom. We pray this in Jesus' name, Amen. Transition: [Slide 2] You know Peter often gets a lot of hate for his comment to Christ. What did he say again? “Never Lord. This shall never happen to you!” And what did Jesus say? “Get behind me Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns.” I feel for Peter. Think about it… Peter just confessed that Jesus was the Messiah the Son of the Living God. Peter believes that Jesus is the promised One of God. But then Jesus says, that the chief priests and teachers of the law will cause him to suffer and lead him to his death. Peter knows that such a thing is not right. It is not just. It is not righteous. How could it be? In fact it is very unjust that the religious leaders would end up doing this. So Peter steps in and boldly declares… I AM NOT going to let that happen. I'm going to stand for what is right! And Jesus rebukes him. Why? Because his concerns about injustice were merely from a human and earthly level and not from a godly and heavenly level. These things must be, these injustices must take place in order that God's will be done. In a similar way, we'll see today injustice happening for the furthering of the plan of God. And while we might be tempted to always fight for justice – perhaps that is not to be our primary concern. Perhaps it should be the Kingdom of God first. Let's dive into the text today starting in verse 22. I.) God providentially accomplishes His plan through injustice, so we must trust the Lord. (22-23) a. [Slide 3] 22 - But Felix, having a more accurate knowledge about the Way, put them off, saying, “When Lysias the commander comes down, I will decide your case.” i. Antonious Felix was anything but a just judge. ii. He was brutal, savage, greedy, and had never truly earned any position he had held. iii. So, we should fight the urge here to assume that Felix puts the Jews off because of some sense of justice or righteousness. iv. Luke records that Felix had a more accurate knowledge about the Way. What does this mean and how did he arrive at that knowledge? v. As we mentioned before, Felix's current wife was Drucilla who was the daughter of Herod Agrippa the first. Meaning of course that she was Jewish. vi. Certainly, this could have been how Felix arrived at his knowledge of the Jesus movement. vii. But since his knowledge of The Way does not produce a guilty verdict, that would suggest that Drucilla's opinion would have been a positive one. Which seems like a stretch to me. I don't think his wife is how he knows about The Way. viii. Perhaps his knowledge of The Way comes through his brother Pallas, or even his time in Samaria seeing Jewish Christians embracing Samaritans while Jews continued to hate them. ix. In any case, Felix understands something about the Way that seems to keep him from declaring Paul to be guilty. x. In light of the charges levied against Paul it most likely means that Felix had never seen Christians stir up violence, rebellion, or aggression throughout his tenure in Judea. xi. Remember Tertullus' argument. Paul stirred up the Jews because he was the ringleader of the Nazarean heresy. But Felix knows that the Christians don't do this and if Paul is the ringleader than he certainly wouldn't do this. xii. Basically, Felix thinks that this is a pot calling a kettle black situation. xiii. The Jews had been guilty of this so often before that it is almost laughable that they would bring charges against someone else for doing the same. xiv. He then tells the Jews that when Lysias comes down he will decide the case against Paul. xv. Well, we know Lysias' opinion on the matter. He is convinced that Paul has done nothing to earn death or imprisonment. xvi. Furthermore, Felix knows Lysias' opinion on the matter. xvii. In other words, this is only a stall. It is possible that Felix never even sent for Lysias. xviii. Luke doesn't record any meeting with Lysias and Felix. xix. Or if they do meet, it doesn't do anything to change Felix's mind in either direction. xx. Perhaps it is best to see this merely as a way to get the Jews off his back. And if Paul is still in prison out of Jerusalem, then perhaps that will be good enough for the Jews? xxi. But this begs the question. xxii. Why doesn't Felix just declare him innocent? xxiii. There are two really big reasons that he doesn't do that. And both of them are in the second point of this sermon. xxiv. Fortunately, we don't need to know them yet to understand that Felix's decision to kick this down the road was not a just decision. xxv. But Felix knows that Paul is no Jewish prisoner. He is a Roman. So, he must be treated as such. b. [Slide 4] 23 - Then he gave orders to the centurion for him to be kept in custody and yet have some rest, and not to prevent any of his friends from ministering to him. i. A Roman prisoner that has not been found guilty of a crime must still be afforded the dignity of being a citizen. ii. He would be kept in custody because his case was still outstanding. iii. But Felix permitted his traveling companions to minister to him and to bring him his needs. He was probably allotted considerable freedom to move about the Praetorium. iv. But because he was assigned a centurion to keep tabs on him, it is likely that even with these freedoms he was not treated lavishly. v. Still, with these minimal freedoms granted to him, Paul would be permitted to rest and not face harsh conditions while his case is in limbo. c. [Slide 5] Summary of the Point: Luke brings us to yet another way that God providentially accomplishes His will. One of those ways is through injustice. Although we don't know yet the reasons why Felix didn't release Paul, we certainly know why Felix didn't find him guilty. Christians were known as a non-violent, non-trouble-making group. As opposed to the Jews who constantly stirred up trouble around the Empire. But if Paul is not guilty why then is he not released? In this we find the unjust Felix keeping Paul rather than releasing him. But because this is what happened, and God's will is always accomplished, we know that God providentially planned for this to be the case. A ruler being unjust is certainly a sin – but part of God's plan for Paul included the sin of Felix to be an unjust ruler. What does that mean for us? That we must trust the Lord knowing that there is nothing men can do to us that God has not already planned for our good and His glory. Transition: [Slide 6 (blank)] But trusting the Lord is not the only thing we must do as a response to His working even through injustice. What else does Paul do besides trust the Lord? II.) God providentially accomplishes His will through injustice, so we must be ready to share the gospel. (24-27) a. [Slide 7] 24 - But some days later Felix arrived with Drusilla, his wife who was a Jewess, and summoned Paul and heard him speak about faith in Christ Jesus. i. Luke does give a time stamp here but it is a vague one. ii. We are unsure how long exactly has passed. iii. However, in the book of Acts we've seen that “some days” can refer to a significant amount of time, even months. iv. So it is, perhaps, a lengthy time before Felix questions Paul again. v. Perhaps the reason for this is because Felix was called away out of the city. vi. In AD 58 there was another revolt and Felix intervened on the side of the Gentiles as you might expect. So perhaps he has been away dealing with that. vii. We see here that he arrives again in the city this time with his wife Drucilla. viii. She being a Jew but involved in the Roman government would no doubt have a unique perspective on Paul's case. ix. In this, Paul comes forward and speaks again about the gospel of Jesus Christ. x. Here we find Paul again using every opportunity not to make much of himself, or to fight for his freedom, but to preach the gospel. b. [Slide 8] 25 - But as he was discussing righteousness, self-control, and the judgment to come, Felix became frightened and answered, “Go away for the present, and when I find time I will call for you.” i. In some ways what Paul gives as the gospel is what we might expect in every gospel presentation. ii. God's law is discussed. How God demands righteousness and self-control. iii. And then the next necessary part of the gospel presentation… iv. What happens when you don't keep the law of God? v. Judgment by a God who is Just. vi. But as we take a microscope and look at Felix and Drucilla specifically, we know that Felix is unjust. We also know that it was by lust and adultery that they came to be married as Drucilla was very recently married to another man and before that was betrothed to yet another. vii. At this time she is only 16 years of age and has been married or betrothed to three different men. viii. So, Paul's comments on Righteousness or being just in God's eyes and his comments on self-control probably had a stronger effect on this couple who have lived their life in lust and injustice. ix. The only real thing an unjust judge and the licentious person fears is Justice. x. And Felix and Drucilla were just told that one day they would be held accountable, not by Rome, not by the Jews, but by the God of the Universe. xi. Felix would be held accountable for not only his unjust treatment of those he ruled, but also for his lusts, his passions, his sinfulness, and his wickedness. And Drucilla too. xii. Felix responds with fear… but what kind? Fear has many forms. Is this the kind that would produce repentance? xiii. Unfortunately, no. xiv. His fear does not give way to humility and contrition. It does not produce repentance. xv. Instead, it produces avoidance. xvi. Go away for now. When I have time, we can talk about this more. xvii. So many sinners who have squirmed under the gospel have said similar things. xviii. So many wicked men have bid the evangelist to come back another day. Today these things weigh too heavy on me. xix. Come back some other time and we will discuss it more. xx. Felix, being the one in control of this situation, tells Paul that he will call him back when he has time. xxi. But why is Paul here anyway? We still haven't gotten a good answer for that. xxii. Why is Felix keeping him here? If he doesn't want his faith, what is Felix after? c. [Slide 9] 26 - At the same time, he was also hoping that money would be given him by Paul; therefore he also used to summon for him quite often and converse with him. i. Something stuck in Felix's mind from Paul's defense. Two things actually. 1. Paul is a Roman citizen, which could indicate significant wealth. 2. Secondly, he had brought alms to his nation in order to worship God. ii. Felix has assumed that Paul is wealthy or at least has connections to others who are wealthy. iii. In this, Felix is probably not actually that far off the mark. iv. The New Testament portrays a church that is built in numbers by those who are poor and needy, but sustained by those who are wealthy who have come to Christ and given much of their fortunes to His cause. v. It isn't wrong to be a wealthy believer. It is simply wrong to use wealth for ends that do not seek God's Kingdom first. vi. No doubt Paul could have produced a bribe for Felix if he had asked for it. But Paul probably never even considered it. vii. The Old Testament speaks frequently against bribes given to leadership. viii. Therefore, the church would never give money to Paul for this reason, nor would Paul ever ask for it. ix. The irony is thick here. x. While fearing the justice of God against him, Felix continues to be an unjust ruler expecting bribes. xi. This paints a rather hopeless picture for Felix. He is afraid of what will happen to him If he continues in sin, but is unwilling to seek a Savior to free him from it. I would argue that this is the case for all sinners who encounter the gospel and reject it. xii. It also appears Felix and Paul are at an impasse. Paul won't bribe him and Felix won't rule on his case until he does. It is a stalemate. xiii. Until… d. [Slide 10] 27 - But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned. i. Two years pass. ii. Two years in prison, while a trial drags on. iii. Even in our broken justice system, this is very slow. iv. For 2 years the stalemate continues until Felix is recalled to Rome. v. The rebellion that occurred in AD 58, the one in which Felix took the side of the Gentiles against the Jews, has led to him being deposed and returned to Rome to face trial. vi. After which we have no idea what happens to Felix. He drops out of the history books never to be heard from again. vii. Porcius Festus becomes the new governor of Judea, Samaria, and Syra around AD 59. And he is actually a relatively competent ruler. viii. But we'll get to him later. ix. For now, we have to expose yet another reason that Felix held Paul in custody for 2 years. x. He wished to do the Jews a favor. xi. Felix was taken back to Rome to answer for his poor management of the area in which he governed. xii. Keeping Paul in prison and not deciding his case was a way of getting the Jews on his good side. xiii. Rather than declare him innocent before he left, he kept him in prison. xiv. The Jews traveled to Caesarea to bring their case against Paul. Maybe they would travel to Rome to bring their case against Felix. xv. If he keeps Paul in prison, perhaps this doesn't happen. e. [Slide 11] Summary of the Point: So once again we see the injustice of Felix. He has utterly failed as a governor. He has pursued his own power and passions, stomping on everyone he could to get it, but now he must pay the piper. He will be held accountable for his deeds. But that doesn't help Paul, does it? He is still in prison. Nevertheless, we must see that God uses even this as the way He accomplishes His will. So, Paul in this situation sees the delay as an opportunity to share the gospel even to Felix. Perhaps he tailors that gospel message for the hearer, or perhaps the gospel always convicts a sinner personally when it convicts. In any case, Paul used this time for Kingdom work. And so we should see even displays of gross injustice as opportunities for the gospel to be preached. Conclusion: So what have we learned today CBC, and what can we break down into basic lessons for our faith and practice? Basics of Faith and Practice: [Slide 12] Again, we see the faithfulness, power, and sovereignty of God to providentially orchestrate all things to accomplish the purposes of His will. Since no one can stop God from doing what He wants and no one can keep Him from accomplishing what He has decreed, and since He has decreed the end from the beginning we can logically arrive at the point that Paul's imprisonment is not an accident, it isn't a hiccup, and it isn't a delay in the plan of God coming about. It isn't God allowing Felix to exercise his free will to sin but simply moving around his injustice to still achieve what God had said. Instead, it is a strategic part of God's plan to bring Paul to Rome at the proper time. During this imprisonment, he would be allowed to bear witness to the gospel of Christ before Felix and Drucilla and his faith would be tested and perfected in trusting Jesus' words that he would go to Rome and preach the gospel. Since God's providence even includes when people abuse power and become unjust tyrants – we still must trust God and use every opportunity we are given to preach the gospel. But let us look more specifically on this for our everyday lives. 1.) [Slide 13] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God uses injustice to accomplish His purposes. a. We've seen this theme on repeat for the last several weeks. b. Luke could simply have told us that God orchestrates all things to accomplish the purposes of His will, but following the life of Paul we see this idea expressed in several specific ways. c. Today, we see the utter failure of the governor Felix. He is an unjust ruler who seeks his own benefit from those over whom he rules. d. But we've seen this kind of thing before. God uses the sin of men to accomplish His purposes. e. God is never the tempter. Nor does He force men to sin. But through secondary causes He orchestrates the sin of men to accomplish His purpose. f. Here we see that even tyrants, in their tyranny, can be used to accomplish His purposes. g. Through the injustice of Felix Paul is held for 2 years before appearing before Festus and eventually appealing to Caesar. But this is not a delay in God's plan. Instead, it is part of God's plan. h. You see in every situation God is accomplishing our good and His glory. i. But it is especially difficult to see this when we are denied justice. When we are treated unjustly… it is difficult to trust that it is for our good. Why? Because we have trouble seeing how it is good. j. Even in this particular case, it is not readily apparent why Paul's denial of justice is good for him. We as the reader are challenged along with Paul in real time. k. But the scriptures leave us very little room to wiggle. l. We must decide, do we believe in a God who is incapable of preventing the sinfulness of men and must all His plans to get Paul to Rome to be delayed? Do we believe in a God who to the best of His ability was not able to give justice to Paul for 2 years? m. Or will we believe that this 2 year refusal of justice is actually an intentional plan of the Most High God? n. If we are going to be consistent with scripture and if we are going to believe the promises God makes to us – then we are forced to conclude the latter. Even if we don't see the reason why. o. God has an orchestrated purpose for Paul being here an additional 2 years in judicial limbo. p. And we must affirm that this is always the case. God is always orchestrating all events to execute the counsel of His will. And He's never been on plan B. q. What response does that require from His children? 2.) [Slide 14] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must trust the Lord. a. We must trust the Lord that His promises are true. b. Not only has Jesus Himself assured Paul that he must go to Rome to share the gospel there. God also had given the promise that all things work together for good to those who love God and are called according to His purpose. c. And that verse, Romans 8:28 was penned by Paul under the inspiration of God only a few years before this. d. And no matter how much injustice - even if this was as 15 year wait – Paul has no other option but to trust the Lord. e. I would wager that part of the reason God planned for Paul to be in prison for two years under the unjust Felix was to test and strengthen Paul's faith. f. We too may find ourselves in situations with unjust judges and unjust magistrates who are swayed by money, power, lust, greed, or various other gods. Rulers who rather than fulfilling the laws of justice from God Himself, instead cast His justice aside for their own gain. g. In these cases, we must trust that even this breach of justice is part of God's plan for us… which has our good and His glory guaranteed. h. Not only should we trust the Lord in situations like this, but we should also 3.) [Slide 15] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must use every opportunity to preach the gospel. a. Notice that repeatedly Paul was brought before Felix. b. Rather than Paul using this as an opportunity to demand justice or continue to plead his innocence – Paul saw this as primarily an opportunity to share the gospel of Christ. c. If Paul was thinking selfishly or from an earthly temporal perspective, he might have been tempted to continue to try to defend himself. Instead, Luke records for us his continued efforts to share the gospel with Felix and Drucilla. d. And even though those efforts ultimately fell on deaf ears and dead hearts – God's gospel call went to both of them. e. We too must be more concerned about furthering the Kingdom of God and sharing the gospel then we are about personal justice and vindication. f. We must also notice something else that isn't always true… 4.) [Slide 16] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that it is always good to fight against injustice. a. Now let me be clear… b. We should not rejoice when injustice occurs. We should not be ok with people abusing their power that has been given to them by God to protect the innocent and punish the guilty. c. When judges and rulers do the opposite, God makes it very clear that He will judge them for this. d. And at times and in appropriate and legal ways we should voice our concerns about the abuse of power and injustice. e. There is, after all, no King but Jesus. And our civil magistrates need to know that they are not gods but are given their power by God and that they should use it in fear of His justice. f. But just because we are unhappy with rulers abusing power and becoming tyrants, does not mean we can sacrifice our primary calling to be salt and light in this world and to show forth the good works our Father has foreordained for us to do so that others may see them and glorify Him. g. Being displeased with injustice does not necessarily mean we rise up against it. h. Paul didn't fight against the injustice against him. He used his rights when he had to, like when he claimed his rights as a Roman citizen. i. But here we do not find any hint that Paul demands justice or to be released from prison. j. Instead, he lives a godly life before his jailors and preaches the gospel to Felix as often as he would allow it. k. We too must be careful that when we fight injustice we aren't doing it to the detriment of the greater Kingdom that is coming. May we seek God's Kingdom first and not some earthly kingdom. l. Because notice how Paul got here in the first place… m. How was it that Paul made it to this stalemate limbo? n. It was because Christians had a reputation of being peaceful and civilly responsible. 5.) [Slide 17] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must maintain a reputation of peace and civil responsibility as followers of Christ. a. Christians had a history of not being the rebellious types. b. They were not riot-makers. They were not rabble rousers. They were not those who stir the crowd up. c. Jesus had one Zealot among his apostles. Simon. Just one out of 12. And during the Zealot uprising, most of the Christians had fled Jerusalem rather than participating. d. Christ told the disciples to take 2 swords for 12 men. He told them, it was enough. Enough for defense – but not necessarily for offense. e. I am convinced that we Christians must have a reputation of being at peace with all people. That we must pursue peace so that we can live a quiet life of godliness. f. The fight of the church is against spiritual kingdoms not against earthly injustices. g. There certainly is some cross over there. But we must be people who are known to be civilly responsible and peaceful. h. So much so that when we do actually resist something, it is because we have reached the end of accommodation and peacemaking and have been forced to choose between a direct command of God and a direct command of men. i. In that instance we passively obey. Meaning we obey God but submit to whatever punishment the civil magistrate hands to us for violating their unjust law. j. This is the ONLY example we have in scripture. k. Christ followers should be known as peaceful and responsible people. 6.) [Slide 18] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Though the gospel is truly good news, it is only good to those who truly understand and fear the bad news. a. At the heart of the gospel presentation to Felix and Drucilla were the truths recorded that we might call the bad news that comes before the good news. b. The gospel is said to be good news, but it is only good to those who have believed the bad news. c. The bad news is that God demands righteousness, that is right living and justice. He demands self-control, that is love of others as you already love yourself. d. Furthermore, the gospel comes with the threat that God is always just and will judge according to an established standard. He will not allow any who are unrighteous or lack self-control to enter His Kingdom. e. What a terrifying piece of news. God will judge any who are not righteous and who are not completely self-controlled. f. Anyone who has ears to hear just heard that all people are going to be rejected by God. Because no one is righteous and no one is self-controlled. g. That should be terrifying to everyone. h. So, my friends. Don't be like Felix. Don't say – we'll talk about it some other time preacher. i. I know I'm not righteous and I can't control myself- but when I have time we will talk about that further. j. We can talk later about faith in Jesus. k. I don't feel comfortable talking about it now. l. Let me think on it a bit. m. DON'T BE LIKE FELIX. n. If you are terrified by the Justice of God… then don't wait. Come find an Elder who can tell you more about His justice and His ability to Justify. [Slide 19(end)] Let me close with a prayer by the English Reformer William Tyndale who was burned at the stake for translating the bible into English. Lord, since you are Father and King over all, and we are your children, make us obedient to seek and to do your will, as the angels do in heaven. May none of us seek our own will, but all yours. But if rulers command what is contrary to your will, then help us to stand fast by your word, and to offer ourselves to suffer rather than to obey. You know everything, Lord. Your son Jesus gave us an example when he desired (if it had been possible) that that cup of bitter death might have departed from him, saying, "Yet not as I will, but as you will.” So if we pray to you in our temptations and adversities, and you see a better way to your glory and our profit, then your will be done—not ours. It is in Jesus' name we pray this, amen. Benediction: May the God who's watchful eye never sleeps; The God of wonders, power and love; May He keep your feet from falling, And make your thanks endless be, Until the coming of the salvation that is ready to be revealed in the last time. Until we meet again, go in peace.

Todd Starnes on his new book, Star Spangled Blessings: Devotions for Patriots. Yael Eckstein on the relationship between Christians and Jews amid the unrest in Israel & Gaza. And, the best of World Over interviews with two late, great Americans, Lt. Col. Hal Moore, and US Navy Cmdr. Jeremiah Denton.

Full Text of ReadingsMonday of the Thirteenth Week in Ordinary Time Lectionary: 377The Saint of the day is First Martyrs of the Church of RomeFirst Martyrs of the Church of Rome's Story There were Christians in Rome within a dozen or so years after the death of Jesus, though they were not the converts of the “Apostle of the Gentiles” (Romans 15:20). Paul had not yet visited them at the time he wrote his great letter in 57-58 A.D. There was a large Jewish population in Rome. Probably as a result of controversy between Jews and Jewish Christians, the Emperor Claudius expelled all Jews from Rome in 49-50 A.D. Suetonius the historian says that the expulsion was due to disturbances in the city “caused by the certain Chrestus” [Christ]. Perhaps many came back after Claudius' death in 54 A.D. Paul's letter was addressed to a Church with members from Jewish and Gentile backgrounds. In July of 64 A.D., more than half of Rome was destroyed by fire. Rumor blamed the tragedy on Nero, who wanted to enlarge his palace. He shifted the blame by accusing the Christians. According to the historian Tacitus, many Christians were put to death because of their “hatred of the human race.” Peter and Paul were probably among the victims. Threatened by an army revolt and condemned to death by the senate, Nero committed suicide in 68 A.D. at the age of 31. Reflection Wherever the Good News of Jesus was preached, it met the same opposition as Jesus did, and many of those who began to follow him shared his suffering and death. But no human force could stop the power of the Spirit unleashed upon the world. The blood of martyrs has always been, and will always be, the seed of Christians. Saint of the Day, Copyright Franciscan Media

When discrimination emerged in the early church, it sparked a revolutionary leadership model that still challenges us today. This message examines a pivotal moment in Acts 6 where Greek-speaking Jewish Christians complained their widows were being overlooked in food distribution by the Hebrew-speaking majority.Rather than dismissing these concerns or implementing top-down solutions, the apostles responded with remarkable wisdom. They recognized that the most effective response would come through empowering members of the marginalized community themselves. The seven leaders they commissioned—all bearing Greek names—demonstrate how the early church prioritized cultural competency and representation.This passage invites us to reconsider what it means to be "Pentecost people." While many contrast Pentecost with Babel, viewing one as unifying and the other as dividing, closer examination reveals both affirm diversity. At Babel, humanity's uniformity was scattered into beautiful multiplicity. At Pentecost, this diversity wasn't erased but transcended—people heard God's praises in their native tongues.Today's church faces similar challenges with discrimination along racial, gender, and sexuality lines. Acts 6 offers a powerful corrective, showing that authentic Christian community doesn't erase differences but empowers diverse voices. The criteria for leadership—being "full of the Spirit and wisdom"—applied equally to those preaching and those distributing food, challenging hierarchical notions of ministry.What would change if we followed this model? How might our churches transform if we recognized that sometimes holy complaints reveal places where the Spirit wants to work? Join us as we explore how embracing both cultural and spiritual diversity reflects God's heart for a church where everyone has a vital role to play.Support the showIf you enjoyed this episode, consider subscribing to Madison Church on your favorite podcast platform. Your feedback means the world to us, so please take a moment to leave a review and share the podcast with your friends and family.For inquiries, suggestions, or collaboration opportunities, please reach out to us at help@madisonchurch.com. For the latest updates and behind-the-scenes content, follow us on social media: Facebook Instagram YouTube New episodes are released every Monday, so mark your calendars and join us weekly! If you'd like to support the show, you can make a donation here. Your generosity helps us continue to bring you meaningful content. This podcast is intended for general informational purposes only. The views expressed by the hosts or guests are their own and do not necessarily reflect the opinions of Madison Church. Any reliance you place on such information is strictly at your own risk. For detailed information regarding our terms of use and privacy policy, please visit our website.Thank you for being part of the Madison Church community! We appreciate your support.

Jesus Delivered Us (3) (audio) David Eells – 6/29/25 Saints, I'm going to continue speaking about how Jesus has delivered us. I'm going to start with how we need to be careful about those who would deceive us and try to lead us astray with “another Jesus”. The job of spirits of religion is to keep people in bondage to religion. (2Co.11:3) But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ. Christians are being addressed; the word “your” is referring to Christians. (4) For if he that cometh preacheth another Jesus, whom we did not preach, or if ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept (So you can be perverted and corrupted in your mind by listening to a false gospel and thereby receiving a false spirit.), ye do well to bear with him. If the devil cannot keep you from Jesus entirely, he will seek to keep you in bondage to religion, because when you get in bondage to religion, you're not going to accept all of the Word. Religion only accepts bits and pieces of the Word; all “Christian” religions do this. If you're not in bondage to what they say and you get into the Scriptures yourself to (Php.2:12) … work out your own salvation with fear and trembling, then you can believe all the Word. God does not want us separated from the truth by religion. Religion is a trial to see if you are going to overcome. It is of the Spirit that we be tested to see if we will hold to the Word. (Mat.4:1) Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. The Holy Spirit's purpose for us to be tempted of the devil to see who the overcomers are, the elect, the true believers. When the Lord led the Israelites into the wilderness, He found out quickly who the true believers were because they were the ones who confessed the Word of God. We are in our wilderness experience to find and prove the true believers. The Bible says, (2Pe.1:10) Wherefore, brethren, give the more diligence to make your calling and election sure (In other words, “prove your calling and prove your election.”): for if ye do these things, ye shall never stumble: (11) for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ. We are entering into God's Kingdom progressively as we overcome. Your spirit entered into the Kingdom when you were saved through the grace of Jesus Christ. Now your soul, meaning your mind, will, and emotions, is entering through your obedience to the truth. I'd like to share this testimony:   Following “Another” Jesus by G.C. In a dream I was in a deserted area, with no one in sight. I looked around and saw, standing afar off, a man with the likeness of Jesus Christ. He had on a long flowing robe, sandals, and brown hair and beard. I ran up to him, in awe that I was standing in the presence of Christ himself. As I started to talk to him and ask questions, he walked away. I thought this was strange! But I overlooked it, and followed after him for many miles. All the while I was asking him questions and trying to get a response. But it was to no avail. He continued to ignore me and proceeded to walk to his destination. We came to a blue two-story house with a porch. This house was very pretty, yet simple in appearance. I stopped in the yard and watched him walk up on the porch. He was getting ready to walk in the door. As this was occurring I heard a convicting inner voice say, This is not his house. He's not allowed in there. I was shocked to say the least! “Not his house?!” I said to myself. “This is Jesus. The Father has given Him all things! How much more does this little house belong to Him?” I did not understand why this voice would say such a thing! While I was pondering these things, the man began to peep in the windows. Then he tried to open the door, but it was locked. I was watching this happen, all the while confused about why Jesus was locked out of this house. I was really shocked when he began to jimmy the door open to break into the house. When he walked in, I just stood there in a sad state of amazement, pondering whether or not I should follow him. I ran after him and followed him into the upstairs bedroom. I saw him going through all the desk drawers, like a common thief. I was thinking about leaving when I saw these things, but at this point, he finally began to speak to me. So I overlooked his un-Christlike actions and began conversing with him because I had been waiting a long time. We kept talking as he walked downstairs. The whole time I was listening, I got the impression he was nonchalant, careless, about everything. This troubled me. But I kept telling myself that I just didn't understand – this was Jesus. Next, he lit up a cigarette and puffed on it, like it was no big deal. I was totally saddened and confused. While taking drags off the cigarette, he asked me, “What do you want to do with your life?” I began to cry. I said, “Whatever you tell me to do, Jesus.” I was in denial. Although this man looked like Jesus, he could not have been. His works and speech were in sharp contrast to the Word. I was being willfully deceived by the image of this man. I was going against my better judgment simply because he looked like Jesus.  After having had this dream, I was confused. I really had no idea about what it meant. I thought of myself as a good and faithful Christian. I was attending a full-gospel church, paying tithes every week, writing and recording Christian music. I did not do the things I saw “sinners” doing. I was where I needed to be. I laughed the dream off, even making a joke about it to some friends. A few months later, though, I found myself dissatisfied with my spiritual life. I began to question my local assembly and its doctrines. But I was never able to put my finger on the problem.  Around this time, a spiritual brother told me that I was believing things that were not Scriptural. He also told me to watch David Eells' “Hidden Manna for the End Times” videos. I was not into what this brother was telling me. This David Eells guy was just another internet cult leader with strange doctrines. But the Lord impressed me to give it a look. After I watched the first video entitled “The Church and Tribulation,” I knew that I had found wisdom. I literally tore through all the teachings on the site.  I began to hear David speak about “another Jesus,” who many in Christianity, even some full-Gospel folk, were following. This was like the “other” Jesus for whom Paul rebuked the church. (2Co.11:4) For if he that cometh preacheth another Jesus, whom we did not preach, or if you receive a different spirit which ye did not receive, or a different gospel which ye did not accept, ye do well to bear with him.  (Gal.1:6) I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel; (7) which is not another gospel only there are some who trouble you, and would pervert the gospel of Christ. (8) But though we, or an angel from heaven, should preach unto you any other gospel than that which we preached unto you, let him be anathema (“accursed”). (9) As we have said before, so say I now again, If any man preaches unto you any gospel other than that which ye received, let him be anathema (“accursed”). I had never really heard that before! I was amazed. The Lord impressed upon me that I had been following “another” Jesus and “another” gospel – I was self-righteous. Later, I had other dreams confirming that I was being taught false doctrines in my local assembly, and that I should leave. That I did, and I have not looked back. Praise God for His faithfulness in steering His sheep onto the straight path. AMEN. Now, I'd like to encourage you to stay rooted and grounded in the Word and faith because, saints, some mighty “shakings” of God are just around the corner. (Heb.12:25) See that ye refuse not him that speaketh. For if they escaped not when they refused him that warned [them] on earth, much more [shall not] we [escape] who turn away from him that [warneth] from heaven: (26) whose voice then shook the earth: but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven. (27) And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. (28) Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well-pleasing to God with reverence and awe: (29) for our God is a consuming fire. Soon you will have seen some things you never thought to see in this world, but the Lord doesn't want us to be troubled. It's all part of His plan and He is a sovereign God (Eph.1:11) …Who worketh all things after the counsel of his will. The Bible also tells us, (Joh.3:27) … A man can receive nothing, except it have been give him from heaven. And (Dan.4:35) … he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou? He reigns in the heavens and on the earth. We can trust in Him. These shakings are coming in order to bring many people into the Kingdom, yet we don't want to be anxious or fearful concerning these things. We want to be at peace, and we want to be used of God when these things happen, but we're totally useless to God if we have any anxiety and fear. We just can't be used of the Holy Spirit when we're in such a state, and the devil knows that. But those who walk by faith, who draw close to the Lord, and those who depend upon Him for their faith and grace, have nothing to worry about. God is going to use these shakings to weed out the Church, and He's going to bring out many people from the apostate church who have a gift from God to walk with Him. Jesus sent the disciples and the seventy out on a kind of on-the-job training (Luke 10:1). This is a foreshadowing of what's going to happen in our day in the beginning of the tribulation period, for (Ecc.1:9) That which hath been is that which shall be; and that which hath been done is that which shall be done: and there is no new thing under the sun. We are coming into a great time of grace when the Lord is going to show up. He is going to be manifested in His people. He is going to be (Col.1:27) … Christ in you, the hope of glory. His First-fruits are going to be able to do the same things that Jesus did in raising up disciples and even sending forth two-by-two; all this will be repeated. Great and wondrous things are going to happen. (Luk.10:17) And the seventy returned with joy, saying, Lord, even the demons are subject unto us in thy name. Christianity, even the majority of God's elect, do not yet know that demons are subject to us, but the elect will soon know. They will come out (John 10:3-4; Revelation 18:4) and be led as disciples, and then they will shake the world. (Mar.16:17) And these signs shall accompany them that believe: in my name shall they cast out demons… So we have been given authority over demonic powers and it's a joyous thing to see people set free, but can we defend ourselves against these demons? Greater attacks and warfare are about to go forth against the saints, yet God's people, those who walk by faith in His Word, will have nothing to worry about. It's very hard for fear and anxiety to come in once you are experienced in walking in His Word. You see, He wants to prepare us for things to come. People who aren't prepared will be shocked and fearful; however, when they run to the Lord for refuge, God will teach them how to walk in peace and rest. Jesus explained to His disciples about the spirits being subject to them in (Luk.10:18) And he said unto them, I beheld Satan fallen as lightning from heaven. (19) Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt you. (20) Nevertheless in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven. His disciples rejoiced that demons were subject to them. Let me share this testimony with you:     Delivered from Panic Attacks by S.G. (David's notes in red) Recently, I started to seek the Lord in prayer. I asked Him to do anything He wanted with me to bear fruit. I didn't know what I was getting into, although, looking back, I wouldn't change a thing because the benefits have been so great. Around that time, I started to feel some funny flips in my heart once in a while. I also had a dream where I was lying on the floor with a baby boy. A very ferocious wolf was trying to bite off the baby's head. (Satan would attempt to take away the thinking of the spiritual man, which is Christ in you (Colossians 1:27).) My heart started to act up more and more. One day I felt a sharp pain in my chest that was very painful. I started to feel like I was going to pass out. We were at a meeting and just started to pray (1Pe.2:24) Who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed. and to recite (Isa.53:4) Surely he hath borne our griefs (Hebrew: “sicknesses”), and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. (5) But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. After about five minutes I was okay. For the rest of the day I had a dull pain in my chest. Over the next weeks, it started to get worse. Panic attacks came along with it. A sister in the Lord told me that the panic attacks are a symptom of heart problems. In this time of weakness my family in Christ was being strong for me and prayed very much. I thank God for the body of Christ. This was a major spiritual attack. Many nights I couldn't sleep. Sometimes I would call them in the middle of the night to pray with me.  Slowly, I learned to take authority over fear. Things got better. Then we had a trip to Mexico. The devil told me that I wouldn't make it – I would die on the plane. I told him that he was a liar and God wasn't, and I would be fine. I will admit it was a trial, especially on the way back. On the second-to-last plane, I felt that I couldn't breathe. My chest was so tight and painful. I experienced a headache and nausea and loose bowels.  After we got back, the symptoms became worse. But every day the Lord helped me to grow stronger and stronger in faith. God was teaching me endurance and patience. I had to continually cast down thoughts that were contrary to the Word. I am not strong in my flesh, but God has been my strength through it all. Many nights I got through by entering the Sabbath Rest – it was all taken care of – and speaking the promises and listening to the Bible to get my thoughts under control.  We've studied that (2Co.10:3) For though we walk in the flesh, we do not war according to the flesh (4) (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds), (5) casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ.  A great lesson I learned was walking by faith, and not by sight. Every day, I've had to ignore how bad I felt and get up and do my duties. When parts of my body were going numb, the Lord gave me the boldness to shout the promises. Then, the symptoms would leave. Another thing I learned was not to be double-minded. I had been telling everyone that the Lord healed me, but I admitted the symptoms. Somehow I was giving place to my sight. The good confession has to be complete. I have watched the symptoms go away. It's so wonderful to see how God is bringing so much fruit out of this. Even my friend and sister who didn't understand that we aren't under the curse, are getting faith of their own. The inner man has to be transformed by the word of God. I asked God to bring my thoughts, words, and actions in agreement with His Word. He is faithful. It is a daily walk with Jesus, having my eyes on Him, casting down imaginations and everything that exalts itself against His Word. Satan would tell me that my lack of exercise and diet caused this, that I needed to change my diet. I cast that down and ate as always. The battle is the Lord's. He has taken all worry away, which is the Sabbath Rest. I thank the Lord for all the UBM Bible studies that taught me the truth that sets us free. Thank you, Father of Our Dear Lord Jesus, for such a great salvation and for the trials that bring us into His image so that we encourage others in their faith. Praise and glory to Christ Jesus for a wonderful work in our lives. We are able to take the ground of our thoughts (by agreeing with the Word) and casting the enemy's thoughts down. 2Co.10:3 For though we walk in the flesh, we do not war according to the flesh 4 (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds), (The principalities and powers hold the strongholds in the thoughts of the mind.) 5 casting down imaginations (thoughts and images), and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ. We win the battle by rejecting the enemy's thoughts and replacing them with God's thoughts. We are at peace with God when we are full of His thoughts and our minds are guarded from the demonic attacks that cause outward actions of sin. Php.4:6-7 In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus. Jesus said in (Luk.10:19) Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt you.  “Tread” here means “to trample on” and “treat with insult and contempt.” In other words, it means “to exercise dominion over them,” to put them under your authority. Jesus made war against the demon powers, and He taught His disciples how to make war against them. (Luk.11:20) But if I by the finger of God cast out demons, then is the kingdom of God come upon you. Kingdom here means dominion. Satan is under our feet.  Satan does not cast out Satan (Matthew 12:26); it's only the Kingdom of God that gives deliverance from Satan and his demons (Matthew 15:24) because Jesus is stronger than the “strong man.” (Luk.11:21) When the strong [man] (This word “man” is not in the original. Jesus was calling the devil “the strong” when He was spoiling the devil's kingdom.) So its, When the strong fully armed guardeth his own court, his goods are at peace: (22) but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divideth his spoils. Jesus already conquered the devil, giving us authority over him, and then He passed on this authority over all the power of the enemy to all His disciples. Just as He plundered the devil's kingdom and divided the spoils, we are plundering the devil's kingdom when we preach the Gospel to someone. If they believe it, then they're plundered out of the devil's kingdom and brought into the Kingdom of God with all its rights. The same thing happens when we heal the sick, and remove curses of all kinds. That's the job we all have to do in plundering the devil's kingdom. (Luk.11:23) He that is not with me is against me; and he that gathereth not with me scattereth. He ordained and raised us up because He wants us to have a part in this. No matter where we are or what we are doing, we work for the Kingdom of God and represent the King. We are ambassadors of Christ. We speak for Him in this world, and we go forth to do His works in this world. Jesus said, (Mar.16:17) And these signs shall accompany them that believe (If you are a believer, you have a right to do these things.): in my name shall they cast out demons; they shall speak with new tongues; (18) … they shall lay hands on the sick, and they shall recover. You have a right to be filled with the Spirit and the gifts, and you have a right to be doing the work of God. Saints, we need to take the shield of faith whenever we come under attack by demon spirits. (Eph.6:16) … up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil [one]. Their demons job in Satan's kingdom is to cause God's people to give up the battle and run from the face of the enemy. Our knowledge of the Word of God gives us power over these spirits. Understanding who we are in Christ and knowing that He has delivered us gives us power over them (Colossians 1:13). But spirits of anxiety, fear, guilt, rejection, shame, and unbelief all cause God's people to run from the real battle. All these “feelings” make them to be unable to take up their sword of the Spirit and the shield of faith, the helmet of salvation, and fight (Ephesians 6:10-17), so they can conquer the enemy. If we are not with Jesus, we are against Him. If we are not gathering with Him, then we are scattered. If you are not plundering Satan's kingdom, he is plundering you. You can't have it both ways. It is one way or the other. The Lord has given us the victory in Jesus Christ. Because of His sacrifice, we have been given victory. He said, (Joh.16:33) These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world. He conquered the devil, the evil one. He conquered sin, the curse, sickness; He conquered it all at the Cross and gave us authority and power over the devil. It is normal and natural for the wicked to run. They become anxious and fearful, moved by what they see and hear. (Pro.28:1) The wicked flee when no man pursueth; But the righteous are bold as a lion. We need to hold fast to that bold faith that the Lord has given to us so that we're not giving in to these feelings of anxiety and fear. Now, remember there are things, such as unforgiveness, that will totally take away your defense against these spirits. Unforgiveness delivers many of God's people over to the power of demons. Jesus said, (Mat.18:34) And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due. (35) So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts. If we don't forgive our brother from the heart, the Father will turn us over to the tormentors until we pay our own debt. So many of God's people don't realize they're laboring under these demons. They can't get any victory or overcome. They have no confidence, no gift of faith, and they don't understand that it's because they have unforgiveness, bitterness, and judgment against their brothers. Jesus is not a liar; He said the Father will turn you over to the tormentors when you don't forgive. If we want to have boldness before God, we need a clean conscience. (1Jn.3:21) Beloved, if our heart condemn us not, we have boldness toward God; (22) and whatsoever we ask we receive of him (Now that's real safety, isn't it? We don't have to worry about a thing. We just ask, and God answers.), because we keep his commandments and do the things that are pleasing in his sight. In other words, we have a clean conscience. This should put the fear of the Lord in us, not the fear of man or demon, for the Lord Himself, is the only One we have to please. (1Jn.3:21) Beloved, if our heart condemn us not, we have boldness toward God. If we want to be ready for the things that are coming in the time of tribulation, we need to be full of the boldness of the Lord. We need to realize we're dealing with the enemy, the devil, who is likely to send his big guns of fear and anxiety against us. They're going to lead the pack. What happens is that people see or hear something, and all of a sudden, the devil is there to penetrate and put to flight. He attacks your mind through fear and anxiety, but those thoughts are not your thoughts and they are coming from Satan's forces. It's the devil trying to bring you down so that you'll be totally useless in this battle. We have to realize that giving in to fear or anxiety is actually sin. Many times people think fear or anxiety is normal and just a weakness in them, but the Bible says, (Heb.3:12) Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God. We are also told, (Rev.21:8) But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars (So thrown in with all the other sins and demons are “fearful, and unbelieving” and He goes on to say,), their part [shall be] in the lake that burneth with fire and brimstone; which is the second death. Fear is sin, but most people don't treat it as sin. Instead, they pacify it. They give in to it. We know the Lord “hasn't given us a spirit of fear” (2 Timothy 1:7) because the Bible says that fear is of the devil. It comes in order to manipulate us. Instead of acting in accord with what the Word of God says, fear comes in order to move us to react. The devil wants to put us to flight before him so that he can continue to plunder us. We need to be bold in our faith. Remember that we've been given authority over the devil in everything and (Luk.10:19) … nothing shall in any wise hurt you. Does that word “nothing” actually mean what it says? Of course it does, but “nothing shall in any wise hurt” us is only effectual when we mix it with faith. (Heb.4:2) … but the word of hearing did not profit them (This is speaking of God's people.), because it was not united by faith with them that heard. The Word was of no use because it wasn't mixed with faith in them that heard. So, here is another one. (Isa 54:17)  No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. We have been given dominion over weapons of anxiety and fear, and we know from God's Word that we will face these. (Heb.12:25) See that ye refuse not him that speaketh. For if they escaped not when they refused him that warned [them] on earth, much more [shall not] we [escape] who turn away from him that [warneth] from heaven: (26) whose voice then shook the earth: but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven. (27) And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. God is in our midst and gives us peace while the world is in turmoil. God is going to bring down this world through these great shakings. Events will occur that we have never seen on this earth. For the wicked in this world will be in fear of the devil, fear of the curse, and fear of the things coming upon the world. Even though the hearts of men are going to literally fail them for fear (Isaiah 13:7,19:1; Nahum 2:10; etc.), these events are going to put the fear of God in His elect. I'm not saying they're going to have it all of a sudden at the beginning, but they're all going to be highly motivated to please Him. They're all going to understand what it is to serve the Lord. God's elect are going to have His patience and His peace in the midst of these shakings, and to have that, we need to be honest and call “fear” and “anxiety” what God and the Bible call them, which is “sin.” God has given us deliverance from them; we can count on it because God has delivered us from all sin. (Heb.10:14) For by one offering he hath perfected for ever them that are sanctified. (Joh.1:29) … Behold, the Lamb of God, that taketh away the sin of the world! Jesus took away our sin, and because of what He did, we don't have to put up with fear or anxiety. We need to be prepared for the things that are coming in order for us to partake of the peace of God in the midst of the great destruction that is coming fast upon this world. It's a trick of the devil to immediately show up with fear and anxiety whenever something happens, but we need to cast it down. We are children of the King, here for our purpose in Him, not for the purpose of the world. Unlike the world, we don't have to take the penalty. Our Lord Jesus became cursed for us; He already bore the penalty. What is there for us to fear? Nothing. It says in (Php.4:6) In nothing be anxious (Some versions say “careful,” but the Greek word there is merimnao, and it means “anxious.”); but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. Since we have such authority and promises, what is “anxiety”? It is unbelief. When we give in to the temptation of anxiety, it means we do not believe that the Word is true. Unbelief is sin; we need to see it as sin, and we need to treat it as sin. (Rev.21:8) But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shall be in the lake that burneth with fire and brimstone; which is the second death. You wouldn't think of doing those other things, but do you consider fear and anxiety to be unbelief, and therefore sin, before the King? Someone with fear and anxiety is not justified because they are not letting (Rom.3:4) … God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment. Here it is again, very plainly stated, (Php.4:6) In nothing be anxious… God says this because He is absolutely sovereign. We have nothing to worry about; He has everything under control. Now we can take a closer look at this Philippians text. (Php.4:1) Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved. (2) I exhort Euodia, and I exhort Syntyche to be of the same mind in the Lord. Yes, the Lord wants us to stand steadfast in Him, unmoved by what we see or hear. We know we're about to see and hear horrendous things in this world, and some are already happening, but keep in mind that we're the ones He wants to teach. He wants us to learn that all these promises are true for us. He has good plans; He doesn't want to destroy us. (Php.4:2) I exhort Euodia, and I exhort Syntyche, to be of the same mind. There's a neat revelation here that the Lord hid in the Word just for us. Once, when I read this verse, He spoke to me to look up these names. “Euodia” means “to be successful in reaching a goal” or “to succeed in reaching,” and “Syntyche” means “to meet with an accident.” They're opposite names with opposite meanings. Sometimes you just walk in the success of the Lord, but sometimes you meet with what seems to be an accident, and He is telling us to be of the same mind, no matter which one you are going through. He says, (Php.4:11) Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. We should be content because everything, saints, comes from the Hand of God (John 3:27). He wants you to trust in Him. (Php.4:2) I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord. (3) Yea, I beseech thee also, true yokefellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life. Both success and what we call “accidents” do labor with us in the Gospel. Paul was shipwrecked on an island and bitten by a viper but it all worked for the gospel. They labor with us in our own lives helping us to bear fruit. We learn that God wants us to be stable and not moved by our emotions, by every wind of doctrine, or by everything that happens in the world (Ephesians 4:13-14). He wants us to be stable, not blown around. God wants us to be steadfast in standing on His Word, like standing on a rock, unmoved by success or failure. In one of the first visions we received, I was shown wearing leg braces and standing on a rock in the middle of the ocean. This represented God's grace and power helping me to stand upon the Rock; it wasn't my own power that caused me to stand. And the sea represented the curse. (Php.4:3) … Help these women, for they labored with me in the gospel, with Clement also… “Clement” means “merciful.” With those who will have mercy towards others, and be forgiving, God will show Himself the same way (Psalm 18:25; Matthew 5:7). We can do much harm to ourselves in the way that we relate to others. (Mat.18:34) And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due. (35) So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts. We need to be merciful; otherwise, He will turn us over to the tormentors. (Php.4:4) Rejoice in the Lord always: again I will say, Rejoice. (5) Let your forbearance be known unto all men. The Lord is at hand. Even now, He is so much more “at hand” today. (Php.4:6) In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. Don't worry about a thing; just lay your request before God. Remember He said, (Mar.11:24) … All things whatsoever ye pray and ask for, believe that ye received them, and ye shall have them. Are we going to be anxious, or are we going to believe? Anxiety is sin against God because it wants to steal your faith, and we should make war against this demon immediately. (Rev.21:8) But for the fearful, and unbelieving, their part shall be in the lake that burneth with fire and brimstone… We must learn to put up our shield of faith and quench that fiery dart. You don't have to let the skorpizo, the scattering demons, penetrate and put you to flight in your heart and life. Many people are not acting on the Word. Instead, they are reacting to what the devil is doing. If we are not ruled by faith, we are going to be ruled by fear. (Luk.11:23) He that is not with me is against me; and he that gathereth not with me scattereth. You want to be moved and ruled by the Lord and not by these scorpion demons. After disaster strikes, anxiety and fear come immediately into people's hearts. This is the devil seeking to bring them into bondage. Fear and anxiety must be cast down immediately. (Php.4:7) And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus. What we need is the peace of God in the midst of the turmoil. When the world looks at you, they will wonder why you are at peace. (Isa.26:3) Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee. Glory to God! Keep your mind on what God has taught you. Cast down everything else the devil fires your way. God will keep you in perfect peace while other people are falling apart. The people who are falling apart will be going one way, but you'll be going another way. If you react to the devil by allowing him to move you in the direction he wants you to go, it proves that you are one of his. (Rom.6:16) Know ye not, that to whom ye present yourselves [as] servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness? If you follow him, you are one of his. Nothing can come into your life by accident (John 3:27). These wilderness tribulations and trials through which we are going are from the Lord and He has absolute control over them, otherwise, how could He say, (Php.4:6) In nothing be anxious… and (Rom.8:28) … all things work together for good? He can say these things because He is in absolute control. You can trust Him. You can rest in His promises. Therefore, don't let anxiety or fear affect you. Cast them down and remember that God said in (Isa.26:3) Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Christ Jesus is the Truth, the Word of God. We want to believe and remember the “good report.” (Php.4:8) Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. It doesn't make any difference what happens in the world around us. We have to hold fast to the good report. When the Israelites were moved by fear and anxiety, they cried to God; they said in (Exo.16:3) … ye have brought us forth into this wilderness, to kill this whole assembly… This was so foolish. You only think that way when you are under the dominion of fear and anxiety. The Lord has not brought us anywhere to fail. He has brought us here to teach us to be sons of God, and we will be sons of God if we will keep our minds only upon Him, the Word of God, and the good report. God's first people listened to the bad report from the spies who did not have any faith in God (Numbers 13:32). They believed that they could not conquer that land or those giants, all of which actually represented their old flesh. Back to (Php.4:8) … If there be any virtue, and if there be any praise, think on these things. Refuse to think on things that are going to destroy you or cause you to be manipulated. Refuse reports that would cause you to be driven by the devil and his demons and partake of their curse. (9) The things which ye both learned and received and heard and saw in me, these things do… Paul also said, “Follow me as I follow the Lord” (1 Corinthians 11:1). When you see people who are following the Lord and setting a good example, pay attention to their witness and testimony. If others don't have that fruit, then don't pay attention to them. Many people are just speaking from their theology, and they have no experience whatsoever because they haven't walked with God by faith. They're leading God's people into captivity to Babylon. (Php.4:9) The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you. This is what we desire: to walk in the steps of Jesus and the apostles and have the peace of God. Joh.14:27 Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful. If we permit the devil to penetrate our defense, our shield of faith in the Word of God, if we allow the fiery dart, the stinger to come through our defenses, then we will be overcome by our emotions. We will be doing what the world does and, thereby, we will fall under the judgment of the world. This is exactly what the Israelites did in the wilderness when they fell under the judgment of the world and under the curse of Deuteronomy 28. Instead of overcoming and entering into the Promised Land, as did Joshua and Caleb, they died in the wilderness (Numbers 14:28-30). “But I am persuaded of better things of you,” said Paul in (Hebrews 6:9). (2Ti.1:12) … For I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day. In other words, “I am persuaded that the Lord is able to keep us and to bring us through these troubling times in boldness and in courage.” (1Jn.3:21) Beloved, if our heart condemn us not, we have boldness toward God. Let there be nothing in your heart that will hinder you or that can separate you from that boldness that God gives to those who are obedient. (Php.4:9) The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you. We are heading toward a wilderness trial, and one thing you see in a wilderness trial is that the Lord allows His people to experience lack in order to see what they would do. He suffered the Israelites to be tried so that He would see how they would react (Exodus 15:24-25, 20:20; Deuteronomy 8:2,16; Psalm 78; etc.) In all these places that the Lord led His people in the wilderness, it was from one trial to the next in order to see lack ahead of them. (Num.14:1) And all the congregation lifted up their voice, and cried; and the people wept that night. (2) And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would that we had died in the land of Egypt! or would that we had died in this wilderness! (3) And wherefore doth the Lord bring us unto this land, to fall by the sword? They had many opportunities to be penetrated by fear and anxiety and to run in the opposite direction of God. This wilderness trial gave them the chance to cry out in unbelief and to accuse God of things that He had no mind to do, even accusing God of wanting to kill them, and finally, they did convince God. They convinced Him because that was exactly what they needed. It was their fault. (Num.14:28) Say unto them, As I live, saith the Lord, surely as ye have spoken in mine ears, so will I do to you: (29) your dead bodies shall fall in this wilderness... They had faith for death, and so He gave it to them because in (Mat.9:29) … According to your faith be it done unto you. Anxiety and fear are faith, too, but they are negative faith. They're faith in the curse and the devil, and if that's where your faith is, that's what God will let you have, but if you believe what He says, you'll get the gifts of faith and boldness that He provides. Some of you may not believe there is anything but peace and prosperity to come to God's people. If so, you're missing history and you need to read the Bible again, because God's people went through fiery trials. (Mat.24:9) Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my name's sake. Most of you have probably never gone through being hated, but none of us have gone through what we are about to see; the hatred of the whole world is about to come against Christianity. Just as it was with Israel, the Lord is raising up a very big enemy against His small group of Elect. Why? The Lord is doing all this to show Himself strong on behalf of them that have put their faith and trust in Him (2 Chronicles 16:9). Jesus told us about the provision that He is going to make available. You see, even though the Lord is going to take a lot of worldly provision away from His people in the days to come, He's still going to provide for His people, but their provision will be coming from heaven. Let's look at a passage of Scripture where Jesus mentions six times the Greek word for “anxiety,” the same word that's used in the text we just read. (Php.4:6) In nothing be anxious; ... His people worried a lot about how to provide the things they needed to be able to live in the wilderness. (Mat.6:19) Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: (20) but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal (Why do God's people feel like they need to stock-up things for the future? It's because their confidence is not in what God promised He would do. Their confidence is in what they store up.): (Mat.6:21) for where thy treasure is, there will thy heart be also. (This means that your heart will be where your treasure of future provision is stored.) (Mat.6:22) The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. (An eye that is “single” is not an eye that is set upon its own provisions. It is not set upon things stored up for the purpose of saving self in the days to come.) (23) But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness! (An eye that is “dark” has its confidence in the things of this world. I am going to prove that to you as we read.) (24) No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one, and despise the other. (What is Jesus Christ talking about when He says “two masters”?) Ye cannot serve God and mammon. Mammonas is the common Aramaic word for “riches,” “confidence,” or “that which is trusted in.” It comes from an Aramaic word, matmon, meaning “hidden treasures.” The word “mammon” here in Matthew 6 represents trusting in worldly treasures that are stored up or hidden. In other words, “Mammon” means trusting in the things of the world to provide salvation. When the Israelites came out of Egypt, God permitted them to have something they trusted: gold and silver (Exodus 12:35-36). It was given into their hands by the Egyptians who, in type, represented the world. God wanted them to be tried in this way. He was the One Who permitted them to go out of Egypt with gold and silver; however, His plan was to try them to see if they would be faithful. But they were not; they made an idol out of that gold they stored up to preserve them through their wilderness trials. But God's plan from the beginning was that He would meet their needs out of heaven like the manna and quails. He just had to get the gold out of the way first, and He did. (Exo.32:20) And he (This is speaking of Moses.) took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it. People today are doing the same thing and storing up for times to come because they, too, do not believe the Word of God. They do not believe (Php.4:19) And my God shall supply every need of yours according to his riches in glory in Christ Jesus. They're anxious, troubled, and fearful because they trust in mammon. This is the eye that is evil, not single. Let's see if Jesus confirms this. (Mat.6:25) Therefore I say unto you, be not anxious… This is the first of the six “anxious” mentions. Again, it's the same word, merimnao, found here. (Php.4:6) In nothing be anxious; … We don't have to worry about these things. We don't have to rely on our own strength and our own preparations to preserve ourselves through the days to come. I know many people claim they've received words from the “Lord” about storing up, but I also know we are coming to a time when God wants to prove His power to save you by signs and wonders and miracles, not by the worldly methods of man. God's provision came out of heaven to God's people when they were in the wilderness. He did not want them to be anxious; He did not want them to be fearful. He wanted them to trust in His provision, so He ran them out of food and water and everything that they had provided for themselves when they came out of Egypt. Then He provided for them by giving them water out of the rock (Exodus 17:6), manna out of heaven (Deuteronomy 8:16), and quail out of the sky (Numbers 11:31). We are coming to this same time in history again, except this time it will be for the Church. Once again, God is going to provide for those who believe. (Mat.6:25) Therefore I say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? (26) Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. If you could not provide for yourself when the economy goes down and paid work stops, would not God provide for you? He will if you walk by faith. When we read “that they sow not,” is God teaching that you don't need to work for a living? No, God's Word says, (2Th.3:10) … If any will not work, neither let him eat. But what would you do when there is no work for man as mentioned in scripture. Wont God feed you like the sparrow and clothe you like the flowers?  There is going to be a “great exchange” (Isaiah 53:4-5; 1 Peter 2:24) in these days because God's people are going to finally wake up and take the Great Commission seriously (Matthew 28:19-20). What did Jesus say? (Luk.11:23) … He that gathereth not with me, scattereth. He wants us “gathering” along with Him. He raises up disciples to do His work of the Great Commission. If you are not working for the world, you can work for Him. Even the birds and the flowers “work” for Him, but they don't toil in the world, and God still feeds the birds and clothes the flowers. (Mat.6:26) Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns (They're not storing up their treasures, but their food comes.); and your heavenly Father feedeth them. Are not ye of much more value than they?  (27) And which of you by being anxious (Again, this is merimnao, “anxious,” mentioned the second time.) can add one cubit unto the measure of his life? Anxiety does nothing but destroy you physically, mentally, and emotionally. It tears down your immunity and brings sickness. Anxiety does nothing positive. Faith can overcome anything, but anxiety can do nothing except bring you harm. (Mat.6:28) And why are ye anxious (There's the third mention.) concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: (29) yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. (30) But if God doth so clothe the grass of the field, which today is, and tomorrow is cast into the oven, [shall he] not much more [clothe] you, O ye of little faith?  The Lord is going to take care of His own during this coming time of tribulation and lack. Some of you are going to lose your jobs, which you so highly prize, and maybe your high standard of living. However, you'll be changing your attitude towards the world and the things of the world. You'll have the same attitude as those disciples had in Jesus' day, when Christians were plundered and they couldn't do business with the world. They were in a wilderness, yet the Lord provided for them because they put their trust in Him. (Mat.6:31) Be not therefore anxious, (There's the fourth mention.) saying, what shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? Why does Jesus keep mentioning “anxious?” It's because He understood the carnal nature and the trials that were coming for the Jewish Christians in those days. They were going into their tribulation. Jesus spoke this at the beginning of the first 3 1/2 years of their tribulation. He knew what they were going to go through, and what we are going to go through in our day is the same thing. There is a great collapse coming, yet God has made this promise that He is going to provide for His people. Don't give in to anxiety and fear because God is your provider, your Jehovah Jireh (Genesis 22:14) and He is going to provide for you in everything. He wants to show you His Glory. He wants to show you His Power. Be not fearful. (Mat.6:31) Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (32) For after all these things do the Gentiles seek (Gentiles were heathen in that time.); for your heavenly Father knoweth that ye have need of all these things. He already knows what you need. You don't have to worry or beg. You don't have to spend hours on your knees. (33) But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. (34) Be not therefore anxious (There's the fifth mention.) for the morrow: for the morrow will be anxious (And there's the sixth mention.) for itself. Sufficient unto the day is the evil thereof. All you have to do is (Php.4:6) In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. You are not going to be heard for your “much speaking” (Matthew 6:7). Don't be fearful or anxious because of what you see or hear, even when it may appear that you're coming to the end of your own provision. You need to be at the end of your provision so that you can receive God's provision. He wants to show you many miracles. (Mat.6:33) But seek ye first His kingdom, and His righteousness; and all these things shall be added unto you. God is seeking to build His Kingdom both in your life and in those around you. When you seek first His Kingdom, He is going to make sure you have everything you need. You are not going to have a love of the world because the love of the world is sin (1 John 2:15), but an overwhelming number of Christians do have a problem with love of the world. They are even taught to love the material prosperity of the world in their prosperity-minded churches, instead of seeking for the prosperity of the body of Christ. (3Jn.1:2) Beloved, I pray that in all things thou mayest prosper (The Greek word euodoo there means “a happy {or successful} journey; to be on the right path.”) and be in health, even as thy soul prospereth. The prosperity-minded have to have the things of the world. (Mat.6:34) Be not therefore anxious for the morrow: for the morrow will be anxious for itself. (We are not to be anxious about our provisions and needs being met by God, Who said He would take care of them.) Sufficient unto the day is the evil thereof. Remember that command by Jesus. You don't have to be fearful. The Lord is going to take care of you. (Luk.12:32) Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Oh, glory to God! It is His pleasure to care for us. There's no need to be worried and anxious about how to serve God or what to do in this world. Let's go now to (Luk.10:38) Now as they went on their way, he entered into a certain village: and a certain woman named Martha received Him into her house. (39) And she had a sister called Mary, who also sat at the Lord's feet, and heard His word. (40) But Martha was cumbered about much serving; and she came up to Him, and said, Lord, dost thou not care that my sister did leave me to serve alone? Bid her therefore that she help me. (41) But the Lord answered and said unto her, Martha, Martha, thou art anxious and troubled about many things: (42) but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her. The one important thing we need to do is just sit at the Lord's feet and listen to Him. Now let me share another testimony:     Set Free From Anxiety by C.S. The Lord has been convicting me to share some things He has done. What a blessing your testimonies have been to us! God's miraculous provision in the lives of His people have been such an encouragement to us!  The Lord is teaching me to trust in Him for my children. I recently became a stay-at-home-mom since my baby R.S. was born. I was a full-time registered nurse working in a hospital for the past five years. Learning the Word of God has really renewed my mind. I have had to retrain myself on everything I learned in school, especially when it comes to medical knowledge! This has involved casting down imaginations and bringing every thought to the obedience of Christ! The Bible says, (2Co.10:4) for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds, (5) casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ. Recently, I went to visit my sister who lives in South Texas, right across the border from Mexico. The first trial I went through was with R.S. He did not have a bowel movement for fifteen days. His normal pattern was every four days. When he began to show signs of discomfort, I would just thank God for making everything work normally, and I would rebuke any pain or discomfort. The few times he threw up, I just prayed again. Every day was a trial. Every day I was hoping that he would move his bowels and that the trial would be over. On the fifteenth day I was prayerfully reading God's word. The Scripture I opened was: (Php.4:4) Rejoice in the Lord always: again I will say, Rejoice. (5) Let your forbearance be known unto all men. The Lord is at hand. (6) In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. (7) And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus. (8) Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. I felt instant peace! I could rest in the Lord. The good report was what Jesus has already done!  This was so encouraging! Until this point I was still anxious at times. I was constantly having to rebuke and cast down thoughts of fear, medical knowledge, signs or symptoms of this or that. I had to ask myself, “What do I believe? I believe your Word, Lord!” It was a spiritual battle in my mind! Then, right after breakfast, he went “potty”! I never thought I would rejoice so much for my baby moving his bowels. Praise God!  The next trial happened the following day after I got home. My older son D.S. was complaining all day that his stomach hurt. I was not really too concerned until he stopped playing and lay down on the couch, doubled over in pain. This was during an Unleavened Bread Bible Study on Sunday night. He was moaning, so I asked him if he had eaten anything funny. He said no. Then he had to go to the bathroom. After he came out he told me that he had passed a lot of blood. I checked, seeing a large amount of bright-red blood. This was very bad. I have observed a lot of GI [gastrointestinal] bleeds in patients that required blood transfusions and surgical correction etc. The first thing I said was, That is not good, but it does not matter. God is able to fix it.  We did pray as D.S. asked. We also put in a prayer request: that whatever the problem, God had already fixed it! By the end of the study, the stomach pain was completely gone! There was no more bleeding! Praise God! The Lord is teaching me to trust Him for all things!  A few weeks ago we had some visitors. Nine people came and stayed for several days. All of them got a very bad cold, cough, and fever! They were very apologetic, asking me if I wanted them to keep their children separated from mine. I said, No, that I was not worried about it! The Lord kept us all healthy! I thank the Lord for these trials that are preparing me for times to come. (1Co.10:13) There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.    

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

We have four different stories of Jesus' life contained in these four books to offer different, holy & sacred perspectives of that same story. We and yet we each need Jesus and strive to follow him. Throughout this series we will be encountering these stories in these four gospels by thinking through who this particular book was written to reach; what we might learn; and how we might be transformed into action by becoming more Jesus-like in our lives.In Matthew's narrative, Jesus is presented with undeniable authority as the promised Messiah—the Son of God—and the ultimate teacher and King. He is depicted as profoundly compassionate toward those who suffer, yet also fiercely challenging towards religious hypocrisy. Matthew's original audience consisted mostly of Jewish Christians. And we might label this part of Matthew's audience as ‘insiders'.

Full Text of ReadingsMemorial of Saint Barnabas, Apostle Lectionary: 580/361The Saint of the day is Saint BarnabasSaint Barnabas' Story Barnabas, a Jew of Cyprus, comes as close as anyone outside the Twelve to being a full-fledged apostle. He was closely associated with Saint Paul—he introduced Paul to Peter and the other apostles—and served as a kind of mediator between the former persecutor and the still suspicious Jewish Christians. When a Christian community developed at Antioch, Barnabas was sent as the official representative of the church of Jerusalem to incorporate them into the fold. He and Paul instructed in Antioch for a year, after which they took relief contributions to Jerusalem. Later Paul and Barnabas, now clearly seen as charismatic leaders, were sent by Antioch officials to preach to the gentiles. Enormous success crowned their efforts. After a miracle at Lystra, the people wanted to offer sacrifice to them as gods—Barnabas being Zeus, and Paul, Hermes—but the two said, “We are of the same nature as you, human beings. We proclaim to you good news that you should turn from these idols to the living God” (see Acts 14:8-18). But all was not peaceful. They were expelled from one town, they had to go to Jerusalem to clear up the ever-recurring controversy about circumcision, and even the best of friends can have differences. When Paul wanted to revisit the places they had evangelized, Barnabas wanted to take along his cousin John Mark, author of the Gospel, but Paul insisted that since Mark had deserted them once, he was not fit to take along now. The disagreement that followed was so sharp that Barnabas and Paul separated: Barnabas taking Mark to Cyprus, Paul taking Silas to Syria. Later they were reconciled—Paul, Barnabas and Mark. When Paul stood up to Peter for not eating with gentiles for fear of his Jewish friends, we learn that “even Barnabas was carried away by their hypocrisy” (see Galatians 2:1-13). Reflection Barnabas is spoken of simply as one who dedicated his life to the Lord. He was a man “filled with the Holy Spirit and faith. Thereby, large numbers were added to the Lord.” Even when he and Paul were expelled from Antioch in Pisidia—modern-day Turkey—they were “filled with joy and the Holy Spirit.” Saint Barnabas is the Patron Saint of: Cyprus Saint of the Day, Copyright Franciscan Media

Wednesday of the Tenth Week in Ordinary Time Memorial of St. Barnabas; he was closely associated with St. Paul; he introduced Paul to Peter and the other apostles—and served as a kind of mediator between the former persecutor and the still suspicious Jewish Christians; Barnabas and Paul instructed in Antioch for a year, after which they took relief contributions to Jerusalem; later, they were sent by Antioch officials to preach to the Gentiles; but they were expelled from one town, they had to go to Jerusalem to clear up the ever-recurring controversy about circumcision; Paul and Barnabas separated over a disagreement about Barnabas' cousin, John Mark, joining them after he had once deserted them Office of Readings and Morning Prayer for 6/11/25 Gospel: Matthew 5:17-19

(2:27) Bible Study: Acts 20:28-38 Who is the Holy Spirit? Father explains. (23:08) Break 1 (24:22) Letters: What is involved in a blessing of a house? What is the Shekinah and how does it relate with the shroud of Turin? Father answers these and other questions. Send him a letter at simon@relevantradio.com (34:27) Break 2 (35:05) Word of the Day Consecrated in truth (42:52) Phones: Regina - Was St. Joseph baptized? By whom and where? Juan - why should we pray to Mary if Jesus died on the cross? Margaret - how do you determine what is inspired by the holy spirit in reference to the canon? Martha - my brother just left the catholic church. His son is getting married to a Jewish Christian. Should I attend the service as a catholic?

For nearly two millennia, much of Christian theology has promoted the idea that the Church has permanently superseded Israel in God's covenant — a belief known as replacement theology. In this enlightening and challenging conversation, Pastor Doug Reed and Rabbi Pesach Wolicki speak with theologian Dr. Gerry McDermott about how this view became dominant, how it misreads both the Hebrew Bible and New Testament, and why it's essential for Christians to rediscover Israel's unique and ongoing role in God's redemptive purposes. This episode is a must-listen for anyone interested in Jewish-Christian relations, biblical theology, or the future of interfaith cooperation.

Saturday, 24 May 2025   But beware of men, for they will deliver you up to councils and scourge you in their synagogues. Matthew 10:17   “And you caution from the men. For they will deliver you to the councils, and in their synagogues they will flog you” (CG).   In the previous verse, Jesus told the apostles that they were being sent out as sheep in the midst of wolves. He now begins to explain who these wolves are, beginning with, “And you caution from the men.” He uses the same word and conveys the same idea as what He said about the false prophets in Matthew 7:15 –   “And you caution from the false prophets who – they come to you in clothes of sheep, and inwardly they are wolves – rapacious.”   Just as the false prophets were there to destroy those who carried the true message of Christ, there would be people resistant to their message in the towns and cities they would visit. Understanding this, He continues with, “For they will deliver you to the councils.”   The word here is the same first seen in Matthew 5:22 sunedrion, a sanhedrin or council. This is plural, and so it is not referring to the main Sanhedrin, but a lower set of councils or courts located in the provinces and probably connected to the synagogues. The word signifies a sitting together. Thus, it is a council of men gathered for a set purpose. He also says, “and in their synagogues.”   The word has also been seen already. It is a designation for a solemn Jewish religious assembly. Strong's says of this word, “by analogy, a Christian church.” Depending on what he is talking about, this may be incorrect. The word is used in the gospels and Acts, always when referring to a gathering of the Jews. It is only again mentioned in James 2:2 and Revelation 2:9 and 3:9. Each of those instances refers only to a Jewish gathering.   It may be a Christian meeting, but only in the sense of Jewish Christians, such as today's messianic Jews. It is not a term used in the Bible to describe a gathering of Gentiles. Finally, Jesus says of what will occur there, “they will flog you.”   This is a new word, mastigoó, to flog. It is referring to the law of Moses and what is allowed as punishment for transgressors –   “If there is a dispute between men, and they come to court, that the judges may judge them, and they justify the righteous and condemn the wicked, 2 then it shall be, if the wicked man deserves to be beaten, that the judge will cause him to lie down and be beaten in his presence, according to his guilt, with a certain number of blows. 3 Forty blows he may give him and no more, lest he should exceed this and beat him with many blows above these, and your brother be humiliated in your sight.” Deuteronomy 25:1-3   Jesus is warning His apostles that this is what they can expect when proclaiming the good news within the land of Israel at this time. Paul refers to this in his second letter to the Corinthians –   “From the Jews five times I received forty stripes minus one.” 2 Corinthians 11:24   Life application: Notice the common denominator in the words of Jesus, the type of gatherings described, the words of Paul, and the context of “who and what” concerning what is stated. It is all about the apostles' evangelization of the Jews within the land of Israel at this time. Even if Jesus' words may extend beyond that, though, in the coming verses, the context here excludes Gentiles entirely.   In other words, these words cannot be later applied to the Gentile-led church or Gentiles in general. They only refer to what will come upon Jesus' Jewish apostles in their ministry to the people of Israel.   Paying attention to, as well as maintaining, proper context reveals this truth. Therefore, if you hear a sermon or teaching on these verses that are then applied to you personally or the church in general, you will know that the instructor has not properly considered the context.   A sermon or teaching on these verses should be for reference and instruction concerning the apostles' interaction with their people, Israel. Going beyond that will lead those instructed to a false understanding of what Jesus is instructing.   Lord God, it is true that any believer who is willing to proclaim the truth of Jesus may be persecuted for that proclamation, but help us not to use verses that are not intended for us concerning this to justify that it is so. Instead, help us to rightly divide and consider Your word. Amen.

X: @americasrt1776 @ileaderssummit @NatashaSrdoc @JoelAnandUSA @supertalk Join America's Roundtable (https://americasrt.com/) radio co-hosts Natasha Srdoc and Joel Anand Samy with Rabbi Chaim Steinmetz, the Senior Rabbi of Congregation Kehi-Lath Je-shurun on the Upper East Side of Manhattan. He has been a congregational Rabbi for over 30 years, and previously served pulpits in Montreal, Quebec and Mount Vernon, New York. This interview was recorded 12 hours prior to the heinous murder of two staff members of Israel's Embassy to the US, which took place in front of the Capitol Jewish Museum in Washington D.C. Sarah Milgrim and Yaron Lischinsky were planning to get engaged when their lives were cut short by a pro-Hamas supporter. He is on the leadership team of the Zionist Rabbinic Coalition, on the board of directors of the American Jewish Committee, NY and American Friends of Open University Israel, and a founding board member of the Moral Hearts Alliance, which builds Jewish-Christian cooperation in support of Israel. His first book, “Despite Everything: A Chronicle of Jewish Resilience in the Aftermath of October 7th,” was published in September 2024. Rabbi Steinmetz writes a weekly column for The Jewish Journal, and has written for many other publications, including The Washington Post, The Daily News, The Globe and Mail, La Presse, Haaretz, and The Jerusalem Post. americasrt.com (https://americasrt.com/) https://summitleadersusa.com/ | https://jerusalemleaderssummit.com/ America's Roundtable on Apple Podcasts: https://podcasts.apple.com/us/podcast/americas-roundtable/id1518878472 X: @americasrt1776 @ileaderssummit @NatashaSrdoc @JoelAnandUSA @supertalk America's Roundtable is co-hosted by Natasha Srdoc and Joel Anand Samy, co-founders of International Leaders Summit and the Jerusalem Leaders Summit. America's Roundtable (https://americasrt.com/) radio program - a strategic initiative of International Leaders Summit, focuses on America's economy, healthcare reform, rule of law, security and trade, and its strategic partnership with rule of law nations around the world. The radio program features high-ranking US administration officials, cabinet members, members of Congress, state government officials, distinguished diplomats, business and media leaders and influential thinkers from around the world. Tune into America's Roundtable Radio program from Washington, DC via live streaming on Saturday mornings via 68 radio stations at 7:30 A.M. (ET) on Lanser Broadcasting Corporation covering the Michigan and the Midwest market, and at 7:30 A.M. (CT) on SuperTalk Mississippi — SuperTalk.FM reaching listeners in every county within the State of Mississippi, and neighboring states in the South including Alabama, Arkansas, Louisiana and Tennessee. Tune into WTON in Central Virginia on Sunday mornings at 6:00 A.M. (ET). Listen to America's Roundtable on digital platforms including Apple Podcasts, Spotify, Amazon, Google and other key online platforms. Listen live, Saturdays at 7:30 A.M. (CT) on SuperTalk | https://www.supertalk.fm

Jeremiah 30-31 are chapters often quoted and sung because of their beautiful images of divine closeness, renewal, and the posthumous figure of Rachel crying in prayer for the return of her exiled children. Dr. Malka Simkovich, who spent more than a decade teaching in Christian settings, always overlooked these prophecies as significant for the Jewish story, having long ago been adopted by the Christian world as the foreshadowing of their ‘new testament'  (Jer. 31:30-32). In this conversation, she highlights the importance of these chapters for the Jewish narrative in this challenging moment, and thinks out loud with us about what it means for the Jewish world to enter a new chapter of history, devoid of divine metaphors and full of embrace for one another. Dr. Malka Z. Simkovich is the Editor-in-Chief of the Jewish Publication Society and Visiting Professor at Yeshiva University's Revel Graduate School for Jewish Studies. She has written several award-winning books on Second Temple Judaism and hundreds of articles. Simkovich served as the Crown-Ryan Chair of Jewish Studies at Catholic Theological Union from 2014–2024, and speaks regularly to audiences across North America and beyond on topics related to the Hebrew Bible, Jewish history, and contemporary Jewish-Christian relations. This is a special podcast miniseries produced by Matan and hosted by Dr. Yosefa Fogel Wruble which will drop each week of the Omer counting between the holidays of Pesach and Shavuot. In each episode, a Bible scholar explores an iconic biblical text in light of the changing Israeli, Jewish, and world realities.

The apostle Paul addresses particular issues between Jewish Christians and Gentile Christians. Seems it's so hard to get over our cultural differences. That's not the way it's suppose to be in Christ. Hosted on Acast. See acast.com/privacy for more information.

In her highly anticipated return to the podcast, Dr. Malka Simkovich takes us on a journey through the rich and complex world of Second Temple Judaism, drawing from her acclaimed book Discovering Second Temple Literature. We begin with the extraordinary discoveries of the Cairo Genizah and the Dead Sea Scrolls, and explore why these moments of preservation are so central to understanding the period. We then unpack the deep identity tensions faced by the Jewish people—especially in communities like Alexandria—as they navigated dual roles as both imperial citizens and members of a semi-sovereign Judea. Dr. Simkovich clarifies the role of sects during this era, showing how minority movements like the Pharisees, Sadducees, and Essenes related to the mainstream Jewish population, and challenges the assumption that sectarianism defined the age by highlighting the resilience of a shared Jewish identity. The episode also features a deep dive into the fascinating literature that expanded upon biblical texts, including a close look at the non-canonical Testament of Abraham. Finally, we end with a preview of Dr. Simkovich's latest book, Letters from Home, and discuss what inspired it and the conversation she hopes it will spark.---*This episode is dedicated to the refua shelema of our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Dr. Malka Z. Simkovich is the Editor-in-Chief of the Jewish Publication Society and Visiting Professor at Yeshiva University's Revel Graduate School for Jewish Studies. Her first book, The Making of Jewish Universalism: From Exile to Alexandria, was published in 2016, and her second book, Discovering Second Temple Literature: The Scriptures and Stories That Shaped Early Judaism, was published with JPS in 2018 and received the 2019 AJL Judaica Reference Honor Award. Her third book, Letters From Home: The Creation of Diaspora in Jewish Antiquity, was published in June 2024. She is also the author of over a hundred published articles, including pieces that have been published in journals such as the Harvard Theological Review, the Journal for the Study of Judaism, the Jewish Review of Books, Tablet, and The Christian Century. A Leon Charney Fellow at the Yeshiva University Center for Israel Studies, a Sacks Scholar for the Rabbi Jonathan Sacks Foundation, and a Kogod Research Fellow at the Shalom Hartman Institute, Simkovich served as the Crown-Ryan Chair of Jewish Studies at Catholic Theological Union from 2014–2024, and speaks regularly to audiences across North America and beyond on topics related to the Hebrew Bible, Jewish history, and contemporary Jewish-Christian relations.---• Get her books here: https://www.amazon.com/stores/Malka-Z.-Simkovich/author/B084JHCV8Q?ref=sr_ntt_srch_lnk_2&qid=1746991336&sr=8-2&isDramIntegrated=true&shoppingPortalEnabled=true&ccs_id=c1f5bf2f-1e29-4536-8420-48672ac2ff47---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

“The Word of God is not only divine, it is human—like the Lord Jesus who was both God and man. It deals with human life, yet it is God speaking to men and women in a language they can understand.” That's some of the great truth we hear from our teacher, Dr. J. Vernon McGee. Get more of Peter's advice to “Jewish Christians” in his day, and see how his words also apply to us today.

We continue our series about the Jewish roots of Christianity. This week's discussion questions are below: Discussion Questions May 4 1. What were some things you were taught about the Old Testament growing up? How did that shape your view of the Torah? 2. The Hebrew word *Torah* means "instruction" or "direction." How does this definition affect how we should approach the first five books of the Bible? 3. Why do you think God gave Israel such specific and unusual laws (like not mixing fabrics or seeds)? 4. How does viewing the Torah as both a religious and cultural-political document help us better understand its purpose? 5. How does Genesis 15:6 challenge the idea that Old Testament believers were saved by following laws? 6. What does it mean that “belief is busy”? How do we see this concept illustrated in both the Old and New Testaments? 7. Why do you think it was so difficult for early Jewish Christians to accept Gentiles into the church without requiring them to follow the Torah? 8. Read Galatians 2:11–16 again. What do you learn about how Paul viewed justification (being made right with God)? 9. Have you ever seen modern parallels to the “circumcision group” mentality— where people are expected to follow extra rules to be considered truly “Christian”? 10. What are some ways we may still misread or misapply Scripture today by ignoring its original context? 11. Dallas Willard said, “Grace is not against effort. It is against earning.” How does this statement help us balance faith and works in our daily walk? 12. In what ways did Jesus “fulfill” the Torah rather than abolish it? (Matt. 5:17)

Bearing the Fruit of Christ (3) (audio) David Eells – 4/30/25 I'm going to pick up where I left off in part 2 and continue speaking about bearing the fruit of Christ in part 3. The “love” chapter in 1 Corinthians has a lot to say about perfection and, while we won't delve too deeply into all of that now, I would like to point out a couple of things there to you: (1Co.13:9) For we know in part, and we prophesy in part; (10) but when that which is perfect is come, that which is in part shall be done away. (11) When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things. Notice, “when that which is perfect is come, that which is in part shall be done away.” What is he talking about? A lot of people say, “Oh, this is talking about the Gospel, when He came”; or “When Jesus comes again.” No, he's talking about you. You put away childish things “when that which is perfect is come,” as you mature. (12) For now we see in a mirror, darkly; but then face to face…. There it is, right there. “When that which is perfect is come,” you see in the mirror clearly, “face to face,” Jesus Christ. As we are told, But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit (2Co.3:18). We see Jesus face to face by faith now, but the more we grow, the more we see Him maturely, purely and perfectly. It's definitely not talking about the physical coming of Jesus. It's talking about Him coming in you. And he goes on to say, (1Co.13:12) … Now I know in part; but then shall I know fully even as also I was fully known. And we were fully known before the foundation of the world. Remember, Jesus says to those who don't arrive at any form of fruit, “I never knew you” (Mat.7:23). He didn't know them before the foundation of the world. But Paul says, “When that which is perfect is come, I'm going to know, even as I was fully known.” He's talking about you coming into the pure, true revelation of Christ. (1Co.13:13) But now abideth faith, hope, love, these three: and the greatest of these is love. We're coming into His image, we're looking into His love, we're coming into His faith and we're coming into His hope because it's all been given to us from the foundation of the world. God is going to finish the good work He started in us. We should continue to hold fast the glorying of our hope firm unto the end because this is His plan. We're just entering into it. First, with our understanding, because we have to know what to exercise our faith in, we have to seek the Word to know what our opportunity is. Then, once we're convinced of the Will of God, we can stand in the faith and stay firm. If a person is not convinced that something is the Word of God, they're not going to be able to endure in their faith unto the end. They're not going to be patient in their faith to receive perfection, as James 1 says. We need to be convinced from the Scriptures that it's the Will of God for us to be perfect; what the Bible calls perfect, not necessarily what men call perfect. That's why I like to look at a lot of Scriptures and study them. I don't have to be a great preacher because God already said it very well. So I think that as we continue to look at what He said and put that in our heart, He's able to bring it to pass through our faith. He'll bring it to our remembrance, and faith cometh of hearing and hearing by the Word. (1Co.2:6) We speak wisdom, however, among them that are fullgrown (or “perfect”; it's the same word): yet a wisdom not of this world, nor of the rulers of this world, who are coming to nought. The rulers of God's people didn't understand this wisdom, either. Remember the Pharisees, reputed to be the leaders of God's people, who were supposed to be leading God's people in the Word, didn't know it or Him. (7) But we speak God's wisdom in a mystery, [even] the [wisdom] that hath been hidden, which God foreordained before the worlds unto our glory: (8) which none of the rulers of this world hath known; for had they known it, they would not have crucified the Lord of glory. Amazingly, the leaders of God's people did not know this hidden mystery of “Christ in you, the hope of glory,” but those poor, ignorant disciples walked with Jesus. They had this mystery of the Kingdom. The leaders of Judaism crucified Him, but those simple men had this revelation because they walked with Jesus. And history is going to repeat. I tell you right now that the majority of the leaders of Christianity will do exactly as they have done throughout history. They will lead God's people astray. They don't understand the mystery that has been hidden for ages. Paul spoke about “Christ in you, the hope of glory.” That's the real and true Gospel. It's our opportunity to come into perfection, and the leaders don't understand it. Once again, they will crucify the Lord of glory. (Heb.6:6) … They crucify to themselves the Son of God afresh, and put him to an open shame. They will do it again because history always repeats: (Ecc.1:9) That which hath been is that which shall be; and that which hath been done is that which shall be done: and there is no new thing under the sun. Because they don't know the Lord, they don't know this mystery and don't understand perfection, they will come against the ones in whom Jesus lives. They will crucify Jesus again in our day because history always repeats, so that we have “the word of prophecy [made] more sure” (2Pe.1:19). The word of prophecy made more sure is the Word of God. The Bible is teaching us how the history of Christianity, which is a prophecy, will be fulfilled in our day. We just have to read and see what has already happened to know what will happen. There's been a cycle for God's people, as we just read in James chapter three, the cycle of life. Well, we're coming to the last cycle here, and the history that happened in the days of Jesus is going to be repeated. The Lord spoke that to me many years ago – that everything that happened in the time of Christ and His disciples, in the time of the Gospels and in the Book of Acts, is going to happen again. Today, however, it will take place on a worldwide stage, with the New Testament people of God, who are worldwide. Do you want God's perfection? He is the One Who is going to manifest His sons in these days. (Rom.8:19) For the earnest expectation of the creation waiteth for the revealing of the sons of God. And what is the manifestation of the sons of God, except Christ, the Son of God, manifested in you? That is perfection. This is God's promise. We don't live anymore; Christ lives in us. That's “the good confession in the sight of many witnesses” (1Ti.6:12). This is what the world is waiting to see. The world sees a lot of lukewarm Christians and, for that reason, they don't have much respect for Christianity. But, if they see Christ, you know “the sons of this world are for their own generation wiser than the sons of the light” (Luk.16:8). They see right through a lot of things Christians don't see. They see the hypocrisy in God's people. With our busy life we need to remind ourselves regularly of the principles of perfection through Christ: (Heb.5:11) Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing. (12) For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food. (13) For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe. (14) But solid food is for fullgrown (or “perfect”) men, [even] those who by reason of use have their senses exercised to discern good and evil. What is “solid food”? I remember the Lord saying, “My meat is to do the will of him that sent me” (Joh.4:34). The meat is not just to understand, but to do His Will. The people who are on the “milk” are people who have not experienced “the word of righteousness.” To put it another way, they have not experienced walking in it, obeying it and doing it. But solid food is for the mature. Mature people are able to take the Word and put it to use. It's being manifested in their actions, in their will, in their motives, and so on. It's for “perfect” men. Here is a similar verse: (Rev.3:1) And to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead. (2) Be thou watchful, and establish the things that remain, which were ready to die: for I have found no works of thine perfected before my God. Last time we saw that the works were only perfected in the people who were being perfected. Of course, imperfect or immature people cannot do perfect works. So He's condemning this group of people because, according to their works, they have “a name that … livest,” which is obviously “Christian,” but they're dead. These people are not living up to the name that was given unto them, and their works are not perfect. He said, “I have found no works of thine perfected before my God.” (3) Remember therefore how thou hast received and didst hear; and keep [it], and repent. God expects perfect works out of His people. We know we were perfected by Christ at the cross and now we're walking into it because it's our opportunity; it's ours to lose, too, by the way. What are works? Galatians chapter five speaks about the “works of the flesh” (verse 19) and the “fruit of the Spirit” (verse 22). Why compare the “works of the flesh” with the “fruit of the Spirit,” unless the fruit of the Spirit is also the “works” of the Spirit? The truth is that the fruit of the Spirit is our works. It's a manifestation of the Spirit through us. If we are Spirit-led, we will have Spirit-works. (Rom.8:14) For as many as are led by the Spirit of God, these are sons of God. Let me remind you of one of the verses that we emphasized earlier: (Luk.8:14) And that which fell among the thorns, these are they that have heard, and as they go on their way they are choked with cares and riches and pleasures of [this] life, and bring no fruit to perfection. In Galatians, we have the fruit of “perfect works” and in Luke we have “perfect fruit,” so, as we see, these are synonymous terms here. We have learned that this word “perfection,” or telesphoreo, actually means “to bring to completion or perfection, with the end in view.” In other words, we have discovered that, as we “calleth the things that are not, as though they were” (Rom.4:17), as we viewed the end and claimed the end, that it was ours! (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord (which is the end in view), are transformed into the same image from glory to glory, even as from the Lord the Spirit. We see here the end in view is Jesus in us. the power by we are receiving what God gave to us at the cross, which is perfection. “Christ in you, the hope of glory.” We've received this by faith and this gives us the power and ability to enter into it “from glory to glory, even as from the Lord the Spirit.” Another verse that talks about arriving at the end that you've viewed as yours is (1Th.5:23) And the God of peace himself sanctify you (talking to Christians) wholly (holoteles, which means “perfection or completeness, unto the end”); and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ. (24) Faithful is he that calleth you, who will also do it. There is perfection. The Lord promised to do it because “faith is assurance of [things] hoped for, a conviction of things not seen” (Heb.11:1). As we believe and as we walk by faith, we arrive at that end in view, which is Christ Himself. God will bring it to pass. The Lord Jesus Himself said, “According to your faith be it done unto you” (Mat.9:29). We are trusting Him to bring us to that place. The most important thing is not to walk by sight, not to see your natural face in the mirror, but to accept what the Lord did for you. Repent when you see anything contrary to the face of Christ. Repent and turn your heart toward Him in faith. He will do the work. So, what is perfection? What is maturity? What is full salvation? What is the end in view? (Luk.6:40) The disciple is not above his teacher: but every one when (notice its “when,” not “if”) he is perfected shall be as his teacher. Who is the teacher here? Jesus! Notice that when he is perfected he shall be as his teacher, so we have something wonderful to believe for, don't we? (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. The Lord is the One Who's going to do this, but it's through our faith, and even that's a gift from Him. We have to renew our mind to see the gift of Jesus Christ that God has given to us. We're accepting His free gift, not on the grounds that we've earned it or have any ability or power to partake of it, but on the grounds that God has given Him to us, as a gift. And now Jesus is telling us that when we are perfected, we'll be as our Teacher. This tells us that it's very important who our teacher is. If we make religion our teacher, we're going to fall far short. If we make a certain denomination our teacher, we're only going to go to that level and we're going to stop, because they won't let us go beyond them. They'll judge us pretty harshly if we try. But if we make Jesus, the Word of God our Teacher then we can come into that image. So the best thing to do is to dig and study the Word, to find out exactly what it is to be like Him and to be a disciple. The disciple is not above his Teacher. He promised that a disciple, when he is perfected, shall be as his Teacher. Not all people called Christians will ever be perfected, but disciples will, because they're learners and followers, mathetes. They study the Master. They want to walk as the Master walked. Notice the promise is “when.” But that's for a disciple. There are many, many Christians, but not many disciples. Jesus made conditions for discipleship, and we need to study those conditions, too. Here's a similar verse: (Mat.10:24) A disciple is not above his teacher, nor a servant above his lord. (25) It is enough for the disciple that he be as his teacher, and the servant as his lord.  Again, an awesome word that the Lord has given unto us. Many people would call that blasphemy, but the Lord Himself is the One Who spoke it and therefore we must speak it to confess Him and His power. We see that Jesus is “the firstborn among many brethren” (Rom.8:29), who also will become sons and daughters of God. We, too, are being “born” into His image: spirit, soul, and, ultimately, body. (Mat.10:25) It is enough for the disciple that he be as his teacher, and the servant as his Lord. (1Jn.2:6) He that saith he abideth in him ought himself also to walk even as he walked. To abide in Christ means to be coming into that place where you are walking as He walked, more and more. You're growing in the image and stature of Christ, and you're coming into that place. Let me also point out another verse: (Joh.8:34) Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin. (35) And the bondservant abideth not in the house for ever: the son abideth for ever…. So there are some who are considered bondservants who will not enter the Kingdom; they will not be “in the house for ever.” They will not have eternal life because they're also bondservants of sin; only “the son abideth for ever.” Therefore we must be sons by faith or by manifestation. “Faith is accounted as righteousness.” There's a difference between a bondservant and a son. Let me explain something to you that the Lord explained to me. Every son is a bondservant and every son serves his Lord diligently, but not every bondservant is a son. A son is a special relationship. This is the heir we're talking about; they're not just a slave. Servants serve for one reason; sons serve for quite another reason. Sons want to promote their father's kingdom because they're also heirs of that kingdom, and they want to please their Father. He's their Father! Bondservants serve, many times, because they have to. Sometimes it might be just fire insurance to them. But to a son, it's different; it's personal when you're a son. And there are far fewer sons than there are bondservants. We see here that the bondservant is not going to abide in the house forever, but the sons abide forever. A son is a servant who has that relationship to the Father. I'd like to further point out the difference between a servant and a son: (Gal.4:1) But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all. Let's say that all who are called Christians are heirs. Some are children, and some are more and more manifesting sonship. Right now, he says, so long as the heir is a child, he's no different than a bondservant, even though, in reality and according to position, he's lord of everything. God has given us perfection at the very beginning of our walk. It's a free gift He's given unto us, and because we accept it by faith, we walk more and more in that position. What is perfection? It's Christ, it's sonship, it's the manifestation of the Son in you. This is God's plan. Reconciliation is an exchange of Christ's life on the cross for your life. “Reconciliation” means “an exchange.” God has given you His life and His blessings and taken your curse and your sin and put it upon the cross. Now we are entering into this because we believe in this. (Mat.9:29) … According to your faith be it done unto you. The Lord is manifesting this in us freely because we believe that we've been given sonship and not just the position of a servant. Here's another confirmation: (Pro.29:21) He that delicately bringeth up his servant from a child shall have him become a son at the last. Servants and children are equal, but the end result, which we're looking in the mirror to see, is sonship.  (Gal.4:1) But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all; (2) but is under guardians and stewards until the day appointed of the father. That's true; we all start out in kindergarten, which is a lot of religions out there. They are just kindergarten. The Lord told me one time that religions are like playpens that are meant to be outgrown – we're supposed to climb over the bars. They build all kinds of bars around you to keep you in, but you can outgrow them. You can be mature, but in the meantime, there are “guardians and stewards” who keep the baby from getting in trouble. (3) So we also, when we were children, were held in bondage under the rudiments of the world. “Rudiments” here means “elements.” The Greek word stoicheion means “first principles in a series.” Many people are really hung up under the “first principles,” as we read in Hebrews chapter five. They're staying right there; they're not moving from the “first principles.” But if you stay there, you're not going to grow up, and you won't bear fruit. Some people are going around in little religious circles with the same old things, not stretching forth to grow in the fullness of the Word of God. (Gal.4:4) But when the fulness of the time came, God sent forth his Son, born of a woman, born under the law, (5) that he might redeem them that were under the law, that we might receive the adoption of sons. (Heb.7:19) (For the law made nothing perfect)….If you're under the Law, you'll never come to perfection. We're all in a relationship with God, brethren. Grace is the right relationship. We need His grace and His power to work in us. The Law is actuated by our own works, but we receive grace through faith, and then God works the work in us. (Php.2:13) For it is God who worketh in you both to will and to work, for his good pleasure. We need to get out from under the Law, otherwise, we'll always stay a child and bondservant. (Gal.4:6) And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. Now, what does “because ye are sons” mean? The answer is here: (Gal.3:25) But now that faith is come, we are no longer under a tutor. (26) For ye are all sons of God, through faith, in Christ Jesus. (Rom.8:19) For the earnest expectation of the creation waiteth for the revealing of the sons of God. That's the manifestation of the sons of God. This is the son of God by faith. We're sons of God by faith because now, in the New Testament, out from under the Law, we're justified by faith in believing that we don't live anymore – Christ lives in us. (Eph.1:4) Even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: (5) having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will. Remember, He that delicately bringeth up his servant from a child Shall have him become a son at the last (Pro.29:21). This comes from both the Jews and the Romans. They had a procedure whereby they would adopt servants in whom they had particular pleasure, maybe if they didn't have a child of their own. They would adopt them as sons, the point being that the word for “child,” teknon, only emphasizes a birth, but the word “son,” huios, emphasizes a particular relationship with the Father. There are many people born into the Kingdom, but they never manifest sonship. They remain children all their lives. They never mature and don't bear fruit. If they believe the Gospel they will bear fruit. One thing that keeps children from bearing fruit is the Law, living under legalism. This is illustrated here: (Gal.4:7) So that thou art no longer a bondservant, but a son; and if a son, then an heir through God. So we see that, by faith, we are no longer bondservants; we're no longer children. We're sons because we come out from under the Law and into grace to enter into this. (8) Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods: (9) but now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments (there's “first principles” again), whereunto ye desire to be in bondage over again? (10) Ye observe days, and months, and seasons, and years. (11) I am afraid of you, lest by any means I have bestowed labor upon you in vain. They were going back under the Law and seeking to be justified by the Law, through their own self-efforts to keep the Law, instead of by faith. (Gal.3:11) Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith. So our life comes from faith. Now Paul was worried because going back under the Law cannot manifest Christ in us and it is not the nature of Jesus Christ to begin with. The Law is just “our tutor to bring us to Christ.” He has to take us from that point on. (Gal.4:19) My little children, of whom I am again in travail until Christ be formed in you (in other words, until sonship is formed in you). You're a child if you're under the Law in any form. If your religion is putting you under legalism, whether it's the legalism of the Old Testament Law or their own laws, rather than being able to follow the Spirit, you're going to stay a child. You're never going to grow up. He goes on to talk about the “son of the handmaid” and the “son of the freewoman”: (21) Tell me, ye that desire to be under the law, do ye not hear the law? (22) For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman. Now that's clear. If you're under legalism, you're not free to hear the voice of Christ and follow Him, and to submit to all that Scripture has to say – not just the little box that your religion has made for you. It doesn't matter whether it's man's legalism or of your own church rules, or even as far as going back under the Old Testament Law. You're not free, and you're not justified by faith like that. Paul goes on to talk about the difference between the sons of the handmaid and the sons of the freewoman. Sons of the handmaid are servants; sons of the freewoman are sons. He warns us in the next verse, (30) Howbeit what saith the scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. Yes, they were both children of Abraham, but Paul is making a type and a shadow here to show us that the bondservant who is not a son will not have the eternal life like the son will. The devil has a lot of people walking in bondage, thinking that they're justified by their works, thinking nobody else is obeying this particular part of the Law but them and they're seeking to be justified by that. They're not free and it's sad. (Rom.8:14) For as many as are led by the Spirit of God, these are sons of God. The Spirit of God is not going to lead you back under the law, a covenant that God never made with you. The Spirit of God is going to lead you under grace because you are justified by faith. If you can't find your doctrine in the New Testament, brethren, be careful. And if you're twisting the New Testament to fit the Old, be careful because the New is the fulfillment of the Old. The Old was a parable, a type and a shadow of the New. You don't want to go back under the type or the shadow. You want to live under the fulfillment and that is, “Christ in you, the hope of glory.” (Gal.4:31) Wherefore, brethren, we are not children of a handmaid, but of the freewoman. Yes, that's exactly right by faith, not necessarily by manifestation, but by faith. So we need to repent. If you are listening to men who are dragging you back under a Law, you need to repent because this is going to stunt your growth. You will be called a son of the handmaid and not of the freewoman. You'll be a bondservant, but you'll never be a son. A bondservant is a child, the Bible says. We're waiting for the manifestation of the sons of God. The whole of creation waits. The whole purpose of God is to create His children into the image of His Son, Jesus Christ. That's the manifestation of the sons of God. There are false doctrines about the manifestation out there and some are scaring away people from the very words “manifestation of the sons of God,” but it's in the Book. It was taught by the Lord and by the apostle Paul. We need an understanding of what “manifestation of the sons of God” means, which is what we're entering into. I'd like to point out that John says exactly what we read in Galatians: (Joh.8:34) Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin. (35) And the bondservant abideth not in the house for ever: the son abideth for ever. “Ishmaels” do not have eternal life; “Isaacs” do. We are the seed of promise, through Isaac. Ishmael wasn't; that was a work of Abraham. By type and shadow, we understand what this means. The Parable of the Talents is very clear: (Mat.25:14) For [it is] as [when] a man, going into another country, called his own servants (these are not the people of the world; these are the people of the Kingdom), and delivered unto them his goods. (15) And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. So he gave forth his talents, and he expected them to bear the fruit of this. (16) Straightway he that received the five talents went and traded with them, and made other five talents. (17) In like manner he also that [received] the two gained other two. (18) But he that received the one went away and digged in the earth (in the flesh), and hid his lord's money. (19) Now after a long time the lord of those servants cometh, and maketh a reckoning with them. (20) And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents. (21) His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. (22) And he also that [received] the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents. (23) His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. (24) And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow (This man is like those who claims Gods works were their own, For the Lord did sow the gift unto them and He expected them to bear fruit.), and gathering where thou didst not scatter (But He did scatter); (25) and I was afraid, and went away and hid thy talent in the earth (He consumed the gift for his flesh.): lo, thou hast thine own. (26) But his lord answered and said unto him, Thou wicked and slothful servant thou knewest that I reap where I sowed not, and gather where I did not scatter; (27) thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest. So when the Lord returned, He judged the two who brought forth fruit and they entered into the kingdom and were blessed abundantly. But he also judged the servant who had only one talent and didn't bear any fruit: (28) Take ye away therefore the talent from him, and give it unto him that hath the ten talents. (29) For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away. (Mat.25:30) And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth. The unprofitable servant who doesn't bear the fruit, the servant who doesn't manifest sonship 30-, 60- and 100- fold, is cast forth into the outer darkness.  They took the one talent away from that person and gave it to the servant who had 10 talents. Remember that because we're going to see it again. In other words, if you have fruit, you'll get more. If you have less, you'll get less. So, great talents have been given to us through the promises, and we should bear their fruit. Matthew gives us another parable that ends up in the exact same place: (22:2) The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son. Jesus. The marriage feast is the time when the Bride and the Groom celebrate for seven days, while on this earth.  We see that He invited the Jews to come to that marriage feast, but they mostly refused and mistreated His servants, as happened then. So He sent his armies to destroy their city in 70 AD. He turned away from them and invited strangers, speaking of the gentiles in the Church now. At that time, when the Jews were rejected because of their unbelief in Jesus Christ, He turned and invited the Church, the early Jewish Christians and the gentiles, to His marriage feast. However, the time is coming now when many gentiles will have worldly excuses not to go to the marriage feast and they also will be rejected as the parables show. And then a remnant of the Jews will return. The marriage feast, by the way, is at the bride's home (on earth). At the end of the seven day feast is the marriage supper which is at the Groom's home (in heaven). All are escorted by the wise virgins. The marriage feast was seven days, and we have seven days/years called the Tribulation period that's coming. That will be our marriage feast, where the Bride and the Groom are going to feast upon the bread (the Word of God) and wine (the nature of Jesus Christ). (Lev.17:14) … For the life of all flesh is the blood thereof…. There's going to be a great feast in the last seven days – the last seven years; a great feast upon the very nature and life of Jesus Christ and upon the true Word of God. Jesus will attend as Groom and teach in the Man-child body. We read on: (Mat.22:11) But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment. The wedding garment is the brilliant garment that's given to the Bride in Revelation 19:8. That garment is described as lampros, “bright”, and is described as “the righteous acts of the saints.” whereas the leukos, “white,” garment was on all the rest of those invited to the marriage feast (Revelation 19:14). If you don't have on one of those garments, which represent various stages of manifesting sonship or the righteousness of God, then you're going to be rejected. God is not going to accept people who are justified by works or by the Law. Self-righteousness is not the kind of righteousness He wants. He wants the righteousness of grace through faith. (Mat.22:12) And he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless. (Because he was lied to by religion.) (13) Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth. (14) For many are called, but few chosen. Notice there are many people called who are not going to be putting on the wedding garment. The chosen are the people who are wearing the wedding garment. The previous parable we just read gives the same ending, but in that case, the one with the one talent lost his talent, his reward. His reward was instead given to the servant who had the 10 talents. Trust the Lord. Read your Bible and don't trust in any man. Hold fast. Be willing to give up your old life. Be perfect, in the Name of Jesus.

Jewish American Police Officer Michael shares his journey raised in a Jewish-Christian household, organizing birthright trips to Israel and working as a Jewish liaison officer who wanted to join the IDF. But after he witnessed the disgusting behavior of his Zionist friends vs the beautiful character of Muslim protesters. He started questioning his position and side of history. Michael discusses the emotional turmoil and backlash he faced from his beloved Jewish community and the signs from Allah that affirmed his faith throughout his journey to Islam.*Muslim Professionals:* https://www.muslimprofessionals.us/*Boycat app:* https://www.boycat.io/_Business Code:_ ANSARI10*Deen Over Dunya:* https://deenoverdunya.us/_Code:_ ANSARI10*Support US @* ⁠⁠https://www.patreon.com/ansaripodcast00:00 Raised Jewish & Trips to Israel05:15 The Pro-Israel Protest16:03 Learning About Islam20:03 Response of Jewish Community27:30 Life after Converting to Islam37:04 Ansari's Dream45:51 The Book that Proved Allah answers Duaa53:48 Allah is Alive.59:34 Everything is a Distraction

A Sermon for Maundy Thursday 1 Corinthians 11:17-34 by William Klock In our Epistle today we hear Paul's description of what took place in the upper room, as the Passover meal came to a close.  This little paragraph is at the core of our liturgy of the Lord's Supper.  Paul tells how Jesus took the bread, gave thanks, broke it, and gave it to his disciples with those familiar but often misunderstood words: “This is my body.  It's for you.  Do this as a memorial of me.”  And similarly with the cup saying, “This cup is the new covenant in my blood.  Whenever you drink it, do this as a memorial of me.”  The Christians in Corinth, hearing those words read out would remember the stories told by the disciples about that night.  Just like we do, they'd mentally fill in the whole setting from Jesus washing their feet, to the Passover meal, to Jesus taking the Passover bread and one of the Passover cups and linking it with himself and what he was about to do.  They'd be thinking about this new covenant.  A mystery to the disciples, but the Corinthians knew the story of the cross, too.  They knew that the body of Jesus, broken, and his blood poured out at the cross established something new.  The Jewish Christians there new especially that when they shared in this meal that Paul described, it was like the Passover meal they'd known all their lives, but now in Jesus it meant something new and something better.  Not just an exodus from Egypt, but an exodus from sin and death.  Not just being led by God into a land of milk and honey, but being led by Jesus and the Spirit into God's new creation.  As Passover reminded the Jews year after year after of the Lord's deliverance and how he'd established a covenant with them, how he'd made them his people, and how he'd given them a hope for the future, so the Lord's Supper, every Sunday, reminded them how Jesus had delivered them from sin and death, how he'd marked them as his people in their baptism—not just in water this time, but by pouring his Spirit into them, and it pointed forward to God's promises of world to be conquered by his people.  But not Canaan.  Now it would be the whole world as this new people went out, proclaiming the gospel and living the life of the Spirit.  This community shaped by the Lord's Supper, by this new Passover, was God's future right here in the present, God's new creation in the midst of the old, God's light in the middle of the darkness.  Not perfectly, of course, but still God's future here and now. We forget.  That's why God gave Israel the Passover.  That's why Jesus gave us his supper.  So we don't forget what he's done.  So we don't forget who we are.  So we don't forget the task we've been given to do.  And so we don't forget our future hope.  But still we forget.  And that's why Paul wrote this to the Corinthians.  If we back up to the previous paragraph, to 11:17, he writes to them, What I have to say now isn't a matter for praise.  That means he's about to rebuke them for something they've been doing wrong.  He goes on: When you meet together, you make things worse, not better.  Stop and think about that.  I tend to think that when Christians meet together to worship, even if we don't get everything right, it's still a good thing.  We're better off for it.  On the whole God is pleased.  And yet Paul's saying that when the Corinthian church gets together, what they're doing is so wrong, that on the whole, it's a bad thing, not a good thing. So what are they doing?  He writes, To begin with, I hear that when you come together in the assembly there are divisions among you…  So when you gather together into one meeting, it isn't he Lord's Supper that you eat.  Everyone brings their own food to eat, and one person goes hungry while another gets drunk.  Haven't you got houses to eat and drink in?  Or do you despise God's assembly, and shame those who have nothing?  What shall I say to you?  Shall I praise you?  No, in this matter I shall not!   That doesn't sound very much like the Lord's Supper, does it?   Remember that in the very early church, the Lord's Supper was probably connected to a fellowship meal.  It hadn't yet become the symbolic meal that it would, where we eat a little piece of bread and take a sip from the chalice.  But in Corinth this had ceased to be a truly shared meal.  It sounds like the rich were separating themselves from the poor.  While they ate like gluttons and got drunk, the poor members of the church went hungry.  The rich people probably thought they were doing well.  After all, it was very gracious of them to let the poor—many of them slaves—have anything to do with their meals.  If they were still pagans, knowing nothing of the grace of God, the poor wouldn't be here at all.  Another case of the Corinthians getting everything horribly wrong, but patting themselves on the back for how gracious they were. And Paul rebukes them.  Back in Chapter 5 he wrote, “Christ our Passover is sacrificed for us.  Therefore let us keep the feast!”  But if this is how they're doing it, it may be a feast, but it's not the feast.  It's not the Lord's Supper.  Brothers and Sisters, if we don't come to the Lord's Table as one, we don't come at all.  Again, Paul warns the Corinthians: If this is how you keep the feast, it's better if you don't—because this isn't the feast.  In fact, if we jump down to verse 27, Paul writes: It follows from this that anyone who eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.  Everyone should test themselves.  That's how you should eat the bread and drink the cup.  Now, we should stop there and make sure we hear him.  “Test yourself before you eat and drink.  Test yourself how?  He goes on:  You see, if you eat and drink without recognising the body, you eat and drink judgement on yourself.   The flow of Paul's logic here is so simple there really shouldn't be any question about it.  What's the context of this rebuke?  The Corinthians weren't united when they came to the Lord's Supper.  They were letting worldly divisions and distinctions divide them up.  To put it in terms of our Epistle this past Sunday from Philippians 2: They didn't share this mind amongst themselves.  They weren't being humble as Jesus is humble.  And so Paul reminds them that the Supper was instituted by Jesus to remind us of him and to remind us who and what we are in him.  And now he warns them that if you eat and drink of the Supper without recognising the body, you eat and drink judgement on yourselves.  What's the body?  That's one of Paul's ways of talking about the church—especially when he wants to stress our unity and interdependence. So what he's saying is that central to coming to the Lord's Table is doing so as one people.  The cross has overcome all our differences.  There is no longer rich nor poor, slave nor free, Jew nor gentile, man nor woman.  It doesn't mean those markers are gone.  It's that in the pre-gospel world, those differences divided us all up, but the cross now makes us one.  That's part of how the church puts God's future, his new creation on display here and now.  It's one of the ways we show the world the beauty of the gospel.  Without this unity, the Lord's Supper is just another meal—like any other worldly meal, where you invite the people who are like you or the people you want to score points with.  Ironically, it's become common for Christians to flip Paul's warning on its head and to fence off the Table from other Christians who have different views of how the Lord's Supper works.  To “recognise the body” is taken to have something to do with Jesus being present in some way with the bread and wine, and we'll only let people come to the Table if they agree with us on how exactly that works.  Which is just the sort of thing Paul is warning against.  Jesus instituted the Supper to be a powerful symbol of our unity in him, but we keep it to ourselves and keep others away who disagree over what exactly that means. I have to think that this is one reason the church in the West is in such decline.  Our churches are too often divided between rich and poor, or divided along political lines or ethnic lines, and while there's certainly a place for division over serious theological error, most of our division are over matters that should never be a source of division.  Paul certainly thought that lack of unity was a problem.  He goes on in verse 30: That's why several of you are weak and sick and some have died.  But if we learned how to judge ourselves, we would not incur judgement.  But when we are judged by the Lord, we are punished so that we won't be condemned along with the world.  So, my brothers [and sisters], when you come together to eat, treat one another as honoured guests by waiting for each other.  If anyone is hungry, they should eat at home, so that you don't come together and find yourselves facing judgement.   When we think about the Lord's Supper, we so easily get distracted and hung up on other things.  The idea of “real presence” seems to dominate the discussion in Anglican circles these days.  When Veronica and I were married, before the service began the priest warned the congregation that only those who believe that Jesus is “really present” in the bread and wine were allowed to come to the Table.  I was livid—in part because there wasn't really anything we could do about it at the time, but mostly because that's not what Anglicans believe.  Or at least what we're supposed to believe.  It may all be an interesting theological discussion, but if we pay attention to Paul, that's not how the Lord's Supper works.  It's not about what might or might not happen to the bread and wine.  Brothers and Sisters, it's about eating and drinking in memory of what Jesus has done for us.  It's about participating in him and in his death and resurrection—this new exodus by which he has delivered us from sin and death and made us a new creation.  And in light of that, it is vital that we come to the Table as one.  Not rich or poor, not slave or free, not Jew or gentile, not man or woman, but as the people redeemed by Jesus, a people filled with God's Spirit, a people who have been made a new temple where Jesus, the Spirit, and the good news of his death and resurrection—where his salvation—is mediated to a dying world.   Let's pray: Almighty Father, whose dear Son, on the night before he suffered, instituted the Sacrament of his Body and Blood: Mercifully grant that we may receive it thankfully in remembrance of Jesus Christ our Lord, who in these holy mysteries gives us a pledge of eternal life; and who now lives and reigns with you and the Holy Spirit, one God, for ever and ever.    Amen.

The ChristiansApril 13, 2025 • Greg Pinkner • Acts 11:19–30This Sunday, Greg continues our series on the Book of Acts. In Acts 11, we see the gospel spreading beyond the Jews to the Gentiles, especially in Antioch, where believers—fleeing persecution—boldly preached Christ across cultural lines. This moment marks a massive turning point in church history, as Peter's vision and Cornelius's conversion clear the way for the ceremonial law to be set aside, opening the door for all people to receive the gospel. Barnabas, a Levite and encourager, is sent to Antioch, and he brings Paul to help teach and establish the growing church—where believers are first called “Christians.” As more Gentiles believe, tension arises with Jewish Christians who still cling to the law, leading Paul to confront Peter's hypocrisy when he withdraws from Gentile fellowship. The message is clear: the gospel is for all people, and the church must go out—just as Palm Sunday represents people coming in, Antioch becomes the mirror image, sending God's people out with the good news to the whole world.WEBSITE: https://fellowshipknox.org/INSTAGRAM: https://www.instagram.com/fellowshipknox/

The ChristiansApril 13, 2025 • Greg Pinkner • Acts 11:19–30This Sunday, Greg continues our series on the Book of Acts. In Acts 11, we see the gospel spreading beyond the Jews to the Gentiles, especially in Antioch, where believers—fleeing persecution—boldly preached Christ across cultural lines. This moment marks a massive turning point in church history, as Peter's vision and Cornelius's conversion clear the way for the ceremonial law to be set aside, opening the door for all people to receive the gospel. Barnabas, a Levite and encourager, is sent to Antioch, and he brings Paul to help teach and establish the growing church—where believers are first called “Christians.” As more Gentiles believe, tension arises with Jewish Christians who still cling to the law, leading Paul to confront Peter's hypocrisy when he withdraws from Gentile fellowship. The message is clear: the gospel is for all people, and the church must go out—just as Palm Sunday represents people coming in, Antioch becomes the mirror image, sending God's people out with the good news to the whole world.WEBSITE: https://fellowshipknox.org/INSTAGRAM: https://www.instagram.com/fellowshipknox/

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!What if the key to understanding Jewish-Christian relations has been encoded in Scripture from the very beginning? Father James Mawdsley takes us on a profound journey through biblical typology, revealing how the recurring pattern of elder-younger brother relationships throughout the Old Testament illuminates our present circumstances and points toward future reconciliation.Through careful examination of Cain and Abel, Jacob and Esau, Joseph and his brothers, and ultimately Jesus and Adam, Father uncovers the divine blueprint for healing the ancient enmity between Judaism and Christianity. This isn't merely academic theology—it's a roadmap for navigating today's most contentious religious and geopolitical challenges.The conversation ventures into controversial territory as Father Mawdsley challenges mainstream narratives about historical antisemitism and questions the conventional understanding of 20th-century events. Yet his approach remains deeply rooted in Catholic theology and Scripture, consistently emphasizing that the ultimate goal is reconciliation rather than retaliation. He distinguishes sharply between acknowledging hard truths and harboring hatred, reminding listeners that Jesus himself confronted Jewish religious leaders while praying for their conversion.Perhaps most compelling is Father's passionate defense of traditional Catholic liturgy, particularly the pre-1955 Holy Week ceremonies. He explains how these ancient rites contain profound theological truths in every gesture, word, and ritual timing—truths illuminating our relationship with heaven and our Jewish elder brothers. His conviction that liturgical restoration must precede the healing of religious divisions offers a perspective rarely heard in contemporary discussions.Whether you're interested in biblical typology, Catholic-Jewish relations, traditional liturgy, or simply seeking deeper theological insights, this conversation will challenge assumptions and open new pathways of understanding. Join us for a thought-provoking exploration that ultimately points toward hope—the hope of a glorious restoration of the Church and the long-awaited reconciliation between brothers separated by history but united in God's eternal plan.Support the showSponsored by Recusant Cellars, an unapologetically Catholic and pro-life winery from Washington state. Use code BASED25 at checkout for 10% off! https://recusantcellars.com/Also sponsored by Quest Pipe Co. Get your St Isaac Jogues pipe here: https://questpipeco.com/discount/Amish?redirect=%2Fproducts%2Fst-isaac-jogues-limited-edition********************************************************Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comMerchandise: https://shop.avoidingbabylon.comLocals Community: https://avoidingbabylon.locals.comRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssSpiritusTV: https://spiritustv.com/@avoidingbabylonRumble: https://rumble.com/c/AvoidingBabylon

The first few verses of Hebrews Chapter 12 tell us the Christian life is a race… or, more appropriately, a lifelong marathon. After spending all of Chapter 11 giving his readers (both first century Jewish Christians and us today) a remarkable list of Old Testament faith hall-of-famers for our encouragement, the author lets us know how we can run this often-difficult race. In three short verses, he gives us the keys to running this race of living the Christian life successfully. And the best part is, the outcome is not dependent on our performance! To win this race all we have to do is… keep running! Today’s passage will show us how we can do just that!

Welcome to Day 2601 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – God's Right-Hand Woman? - Wisdom in Hebrews 1 – I Dare You Not To Bore Me With The Bible. Wisdom-Trek Podcast Script - Day 2601 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2601 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today is the 50th lesson in our segment, Theology Thursday. Utilizing excerpts from a book titled: I Dare You Not To Bore Me With The Bible written by Hebrew Bible scholar and professor the late Dr. Michael S Heiser, we will invest a couple of years going through the entire Bible, exploring short Biblical lessons that you may not have received in Bible classes or Church. The Bible is a wonderful book. Its pages reveal the epic story of God's redemption of humankind and the long, bitter conflict against evil. Yet it's also a book that seems strange to us. While God's Word was written for us, it wasn't written to us. Today's lesson is: “God's Right-Hand Woman? – Wisdom in Hebrews 1” Hebrews 1:2 tells us that in these “last days,” God has spoken to humanity “by his Son, whom he appointed the heir of all things, through whom he created the world” (compare Col 1:16; 1 Cor 8:6). Jesus' role as co-creator with God is a familiar doctrine. But in verse 3, there's something that's a bit odd: “He [Jesus] is the radiance of the glory of God.” What's strange about the phrase isn't its meaning. We get the metaphor. Jesus “shines forth” the glory of God; He is a brilliant reflection of what God is like. What's odd is where the idea comes from, and how startling it would have been to the Jewish Christians for whom the book of Hebrews was intended. The word “radiance” (átaúyaoua, apaugasma) occurs only here in the New Testament. To figure out what the writer of Hebrews meant, we have to look at his source. The writer is quoting the Septuagint, the Greek translation of the Old Testament, but the Septuagint included books that many Jews and Christians today do not consider part of the biblical canon, but which some in ancient times considered sacred. The phrase in Hebrews 1:2 comes from one of these books—Wisdom of Solomon. How can we be sure? Because the word apaugasma is found only one time in the Septuagint: Wisdom of Solomon 7:26. Sure, the scarcity of the word is curious, but where's the surprise? Not only is the word extremely uncommon, but the source of the Hebrews 1:2 quotation has a woman as God's personified reflection. Welcome to the biblical twilight zone. For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things. For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. For she is a reflection {apaugasma) of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon 7:24-26 NRSV) The Jewish writer of Wisdom of Solomon got the idea of personified Wisdom as a woman from the book of Proverbs 1....

In this episode of Aaron Renn's series on religious minorities in America, he speaks with Josh Hammer, senior editor-at-large at Newsweek Magazine and author of the book Israel and Civilization. Josh shares his personal journey from an assimilated Jewish upbringing to becoming fully observant, discusses the challenges of practicing Judaism in modern America, and offers insights on Jewish-Christian relations, contemporary anti-Semitism, and Israel's role in American foreign policy.Note: My audio level was poorly adjusted in this recording. GUEST LINKS:

Canon Luke Zignego, ICKSP serves as Chaplain of Saint Joseph Oratory in the Diocese of Gary, Indiana. He was ordained in 2018.   In Today's Show Can you have schola with men and women in it? Is there an official standard barring "trans" people from entering the seminary? Were there Jewish Christians who distrusted the New Testament, and was these the foundation of Protestantism? Are God's energies separate from his essence? What constitutes missing the Sunday obligation? What is the difference in praying a novena for an intention vs wishful thinking? When does drunkenness become a mortal sin? My friend receives the Precious Blood at the Novus Ordo, is that allowed? Can 1 confession be made for both the Holy Face Novena and First Friday devotion? Is it possible to arrange a world-wide rosary? How to respond to the claim that Jesus' messianic prophecy was fully fulfilled in him riding the donkey into Jerusalem?  Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

The reactionary Right. That is the new threat to patriotic conservatives. I explain how those with no affirmative beliefs are undermining our ability to reclaim America because they only know how to critique the Left, but then, absent their own beliefs, land in the same place. One of the areas in which this is most prominent is the rise of the secular, anti-Israel right. We're joined by Josh Hammer, whose new book, "Israel and Civilization," traces the importance of Israel and the Hebrew Bible to the foundation of America and how it still has meaning today. In a wide-ranging discussion, we delve into the reactionary Right that is joining with the Left against Israel, why we should support Israel's struggle against the Left but also end its dependence on us for weapons, and how we can form a new Jewish-Christian alliance to fight jihad and paganism. At the end, we discuss the trend of secular Israelis returning to God and how that echoes Josh's own personal journey. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new and best-selling book, Israel and Civilization, Josh Hammer makes a bold claim: the future of Western civilization depends on the State of Israel and the Jewish people thriving. He joins Liel to talk about the dangers of the Neo-Nietzschean right, about why liberal Jews have lost the historical plot, and about how only a Jewish-Christian coalition can make the West overcome its moment of tumult. 

In this episode, Seth Leibsohn hosts Josh Hammer, discussing Hammer's new book, "Israel and Civilization: The Fate of the Jewish Nation and The Destiny of the West." Hammer argues that the disproportionate attention on Israel and the Jewish people stems from their foundational role in Western civilization, tracing back to biblical times, and emphasizes the need for a strong Jewish-Christian alliance to defend these values against those seeking to undermine them.

Salvation is found through faith in Jesus Christ alone—a truth that stands in contrast to a growing movement in the West of “Torah Observant Christians” who argue that Gentile believers must follow Old Testament laws to secure salvation. Phylicia, however, emphasizes a key distinction: while Jewish Christians may observe these laws as part of their cultural heritage and historical connection, such practices are not necessary for salvation. ————————————————Mentioned in this episode⭐️ Understanding the Old Testament Course: https://phyliciamasonheimer.com/product/understanding-the-old-testament-course/⭐️ Freedom from Legalism Course: https://phyliciamasonheimer.com/product/freedom-from-legalism-course/⭐️ Who the Son Sets Free | Galatians Bible Study: https://phyliciamasonheimer.com/product/galatians-bible-study/————————————————

Hebrews 10:19-22 — In this sermon, Dr. Martyn Lloyd-Jones explores the topic of prayer and its challenges, focusing on Hebrews 10:19-22. The preacher begins by addressing the context of the epistle to the Hebrews, written to Jewish Christians who were becoming discouraged in their faith. He emphasizes the importance of prayer in the Christian life and highlights the difficulties that can arise when attempting to pray. Dr. Lloyd-Jones outlines three main obstacles to prayer: entering into God's holy presence, dealing with an evil conscience, and overcoming a sense of unworthiness due to sin's pollution. He argues that these difficulties make prayer one of the most challenging aspects of the Christian life. The sermon then presents the solution to these challenges through the "new and living way" provided by Jesus Christ. This way is described as new, living, and based on the foundation of Christ's incarnation, perfect obedience, atoning death, resurrection, and heavenly intercession. Dr. Lloyd-Jones stresses that this doctrinal understanding is essential for effective prayer. He explains how this new way addresses the three main obstacles to prayer: it is God's own appointed method, it satisfies the demands of God's law and our conscience, and it provides cleansing from sin's pollution. Dr Lloyd-Jones also touches on how this approach helps believers overcome accusations from Satan. In conclusion, Dr. Lloyd-Jones exhorts his listeners to rely solely on Jesus Christ and His finished work for access to God in prayer, rather than on human efforts, rituals, or earthly intermediaries. He emphasizes the importance of understanding and embracing this "new and living way" in order to approach God with boldness and assurance, especially in times of uncertainty and potential persecution.

Hebrews 10:19-22 — In this sermon, Dr. Martyn Lloyd-Jones explores the topic of prayer and its challenges, focusing on Hebrews 10:19-22. The preacher begins by addressing the context of the epistle to the Hebrews, written to Jewish Christians who were becoming discouraged in their faith. He emphasizes the importance of prayer in the Christian life and highlights the difficulties that can arise when attempting to pray. Dr. Lloyd-Jones outlines three main obstacles to prayer: entering into God's holy presence, dealing with an evil conscience, and overcoming a sense of unworthiness due to sin's pollution. He argues that these difficulties make prayer one of the most challenging aspects of the Christian life. The sermon then presents the solution to these challenges through the "new and living way" provided by Jesus Christ. This way is described as new, living, and based on the foundation of Christ's incarnation, perfect obedience, atoning death, resurrection, and heavenly intercession. Dr. Lloyd-Jones stresses that this doctrinal understanding is essential for effective prayer. He explains how this new way addresses the three main obstacles to prayer: it is God's own appointed method, it satisfies the demands of God's law and our conscience, and it provides cleansing from sin's pollution. Dr Lloyd-Jones also touches on how this approach helps believers overcome accusations from Satan. In conclusion, Dr. Lloyd-Jones exhorts his listeners to rely solely on Jesus Christ and His finished work for access to God in prayer, rather than on human efforts, rituals, or earthly intermediaries. He emphasizes the importance of understanding and embracing this "new and living way" in order to approach God with boldness and assurance, especially in times of uncertainty and potential persecution. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29

Jesus is greater than Moses. That's a bold claim, but Hebrews 3 makes it clear: while Moses was a servant in God's house, Christ is the Son over the house. Israel's failure to trust in the wilderness serves as a warning to us—might we be in danger of the same? The Author of Hebrews points Jewish Christians, and us, to see Jesus, not Moses, as the foundation upon which our faith is built.     The Rev. Christopher Maronde, pastor of St. John Lutheran Church in Hastings, IA, and St. Paul Lutheran Church in Oakland, IA, joins the Rev. Dr. Phil Booe to study Hebrews 3.  For centuries, God spoke through prophets, in visions, through fire and thunder on Mount Sinai. But now, Hebrews tells us, He has spoken fully and finally in His Son. This book isn't just another epistle—it's the key that unlocks the Old Testament, revealing how everything was always pointing to Christ. The prophets, the angels, the priesthood, the sacrifices—all find their fulfillment in Him. Over the next several weeks, we'll walk through Hebrews, uncovering its depth, its urgency, and its breathtaking vision of Jesus as the great High Priest, the perfect sacrifice, and the One who is greater than all who came before. If you've ever wondered how the Old and New Testaments connect, how the shadows become substance, this is the book to study. Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.